《道德真经颂(蒋融庵)》

The preface of the Ode to the True Scripture of the Dao and De states: In a light like purple clouds and mist, the true meaning appears of itself. I will for the time being use the story of children playing with yellow leaves to illustrate the principle. If one clings to the words and phrases, wishing to understand the essential meaning of the great Dao (the Way) from the written text, one would fail the profound intention of that white-haired old man of those years.

Chapter One

The great Dao extends finely and uninterruptedly, going beyond the root of all artificial making. Once the thoughts of the heart stir and become contaminated with dust, it is difficult to clear away the obstructing mists. Today I point out for you a clue to the entrance; let everyone enter together through this gate.

Chapter Two

The myriad things originally had various differences, and afterwards produced chaos and mixed confusion; unfortunately the affairs of the world become more and more. When it is time to make effort, one must be brave and diligent in progress; the truly peaceful and self-contented person is originally not disturbed by the outside world.

Chapter Three

One sees clearly, yet is not in a rush to display or apply it. Today I point out for you a clue to the entrance; let everyone enter together through this gate.

Chapter Two

The myriad things originally had various differences, and afterwards produced chaos and mixed confusion; unfortunately the affairs of the world become more and more. When it is time to make effort, one must be brave and diligent in progress; the truly peaceful and self-contented person is originally not disturbed by the outside world.

Chapter Three

One sees plainly and can also employ it with high skill, not allowing the sons of rich families to become overindulged. Cold arrives and heat departs; there are originally not many things in the world worth being troubled about. When the world is at peace, one congratulates the sagely and bright court.

Chapter Four

Fame, position and meritorious work make people expend their mental energy, fully voicing the most distressing matters of the human world. Put it down when it should be put down, gather it in when it should be gathered; the mind can originally be free. In this manner one will not become trapped in a predicament like a sunken ship.

Chapter Five

There is a numinous and bright existence that from ancient times has been strong and unwaning, delicate and thoroughly clear, without obstruction on all sides. It looks as though without shadow or trace, yet when truly taken and used it is endless and inexhaustible.

Chapter Six

Heaven and earth originally operate according to the natural Dao; how have they ever intentionally divided the center from the edges? If someone slightly comprehends the power in this, they can sit alone on a lonely peak, the atmosphere seeming to cover the entire great thousand worlds.

Chapter Seven

I originally have no mind, so what is there to contend about? Having passed through long kalpas, I still proceed freely; how have I ever deliberately distinguished the center from the edges? If someone slightly comprehends the power in this, they can sit alone on a lonely peak, the atmosphere seeming to cover the entire great thousand worlds.

I have no mind to begin with, so what would I ever contend for? Beyond the long span of kalpas (an immensely long unit of time), I roam free and unrestrained, so what harm is there in weariness? Ever since a single name-and-form (the distinction of names and appearances) arose, up to this very day, it can no longer be explained clearly.

Chapter 8

Before Heaven (the primordial source prior to the separation of Heaven and Earth) there was a single thing, standing guard and enduring forever, and the eighty thousand kinds of dust-toil (worldly afflictions) all arise from this one gateway. Recognize this root and remain upright and unmoving, and then everywhere is lofty and majestic, and nowhere is not the supreme seat.

Chapter 9

Seeking with intention can hardly compare with having no intention to begin with. The family tradition one already possesses is real in every place. Do not take ghee (the essence refined from milk, a metaphor for the supreme and wondrous Dharma) for poison; only by walking on to the very end can one see the person who truly stands out.

Chapter 10

Everything done with deliberate effort is suffering. Searching through branches and plucking leaves, when will there ever be an end? Even if one sits and cuts off the thousand differences and ten thousand distinctions, one has already fallen into the second move in another's house, and not the first principle.

Chapter 11

The wonder lies in what precedes the moment of response. It is naturally so from the beginning, applied wherever one is, neither leaning to one side nor the other. The only worry is that no one grasps this meaning, and so they still stand on the shore calling for the ferry.

Chapter 12

Beyond the gate, the scenery comes in thousands and tens of thousands of kinds, and how many wanderers linger there without knowing how to return home. Without the strength to lift a cauldron and uproot a mountain, how could one turn around and see clearly in the cold and quiet place?

Chapter 13

In receiving favor and receiving disgrace, there was originally no appearance of a "self"; only because of clinging to the appearance of self does one chase after external conditions and give rise to them. If one understands that the appearance of self is nothing but a false aggregation of "I," how could one be stained by even a speck of dust from another's house?

Chapter 14

Leaving behind all names and forms is still not the truth; the more clearly one speaks, the less intimate it becomes. Only by looking at the grievances and bitter affairs right before one's eyes can one learn what method is able to withstand the entanglements of feeling.

Chapter 15

That most profound realm is hard to fathom even with six eyes, and it is vain to compare it with idle descriptions. It is not that there is some slight difference within it, but that each time it is brought forth, it carries a fresh meaning.

Chapter 16

It is in the cold and quiet place that one can properly crack the whip and apply effort; once back home, all things are just so. Borrowing the old woman's gown to pay respects on the old woman's festival day, one still ends up returning before the old woman. (A metaphor: what one seeks is originally in one's own house and need not be borrowed.)

Chapter 17

The moment "knowing" is spoken, it is already inauspicious, to say nothing of swords and spears lying everywhere. By the time one's merit is complete, one has instead failed the lord one served, and is left heartbroken for nothing.

Chapter 18

A true man does not seek medicine for the original illness, while a fool takes the floating flowers in his eyes to be real. Better to look at the ten-thousand-li sky washed clean and blue, and a single lone moon, as one family with Heaven and Earth.

Chapter 19

What is truly beneficial will come to fruition of its own accord, without deliberate pursuit. Who would have thought that running about in restless toil only brings sorrow? A little support or reliance on external things can never accomplish much in the end; ultimately, returning to the root is the final destination.

Chapter 20

Within the perfectly complete, bright mirror, there are no distinctions among things. Even one who has reached the top of a hundred-foot pole must still take one more step forward and turn around. Only when all movement and stillness, all arising and ceasing, have been utterly cut off does the true path of life appear; yet one has never departed from one's original self.

Chapter 21

Everything before the eyes appears whole and complete, without bias or concealment; even in its tiniest detail there is its own subtle delight. For thousands of years the principle has remained clear and present. Sit quietly gazing at the green mountains, and let them pass through however many autumns they will.

Chapter 22

Though the ways of gathering in and releasing, of transformation and change, number in the hundreds and thousands, their application lies in the most minute of details. One must cut off the thought of seeking results and establishing merit; only then can one truly withdraw intact and attain victory.

Chapter 23

A mountain is a mountain, and water is water; yet at times water is more than water, and a mountain is more than a mountain. Everyone is born with an opening that leads to the great Dao (the Way), but it is a pity that people so often create obstacles for themselves.

Chapter 24

The work of cultivation must be grounded beneath one's feet, carried out solidly, one step at a time. Broadcasting one's own shortcomings and one's cultivation experiences everywhere may in fact become an obstacle. Even if one believes one has left not the slightest trace, close observation will show that quite a few traces remain.

Chapter 25

There is a being, undifferentiated and complete, that falls to neither side and is bound by no direction; it stands transcendent and alone, abiding before the myriad phenomena of heaven and earth. Only reluctantly can a name be given to it, and even then it cannot truly be explained. Only then does one understand that even when the moon has set, it has never left the sky.

Chapter 26

The moment even a trace of discriminating thought arises, change follows. Bearing responsibility for the whole person is no light matter. If one can discern, right in this moment, guest from host (the external appearances encountered in practice versus the inner subject), one can steady the situation and attain peace.

Chapter 27

The subtlety of the Dao was never obtained through human contrivance; so that people may realize it for themselves, teachers often hold a earnest and compassionate heart. Who can understand the deeply hidden intent between teacher and disciple? Facing the spring breeze alone, one only adds to one's sorrow.

Note: The original text contains repeated and garbled passages in places, such as "Chapter 20-1" and Chapter 25. The above interpretation has been arranged according to context. The main text of the closing "Chapter 28" is not present.

If one always seeks only the small gains of the present moment, one will often rely on opportunistic and clever tricks. Even if one gains temporarily, what of it if later one suffers poverty, vexation, and premature aging? In the end, one must still establish a family estate, yet the affairs of the human world will only continue to multiply.

Chapter Twenty-Nine

One always wishes to arrange matters according to one's own intentions, but the outcome is often mistaken; if one acts deliberately, one may instead incur loss. No matter how numerous the world's affairs, there is no need for excessive anxiety; even when dwelling in leisure, one should still maintain some precaution.

Chapter Thirty

When employing a strong army to gain victory, how is one to grasp the proper measure? When satisfaction has reached its fullest, one should withdraw in good time. This is not because the general is cowardly, but because even mobilizing troops upon level ground may bring calamity to others.

Chapter Thirty-One

A poisonous illness may be treated with poisonous medicine; once the disease is cured, the poison need no longer be used. Do not boast of the poison's ability to heal. When the illness arises, one should recall the condition one enjoyed before falling sick.

Chapter Thirty-Two

The first signs and opportunities that appear originally have no names; that subtle point within them already surpasses the myriad things. Later people specially confer names upon it, and the designations then come rolling forth like the river flowing eastward, day and night without pause.

Chapter Thirty-Three

All arrangements proceed with ease and freedom, and the myriad things return to one and the same principle. Even if a black wind should stir the great sea, one has never heard of it sinking a little fishing boat.

Chapter Thirty-Four

The Dao (the Way) pervades the entire body and manifests at every moment, with nothing concealed; it never departs from the place before one's eyes, and brightness is present everywhere. It generates the myriad things yet does not take them as its own; it stands solitary and lofty—who can fathom its measure?

Chapter Thirty-Five

Although the Dao has no definite form, it possesses a majestic and vigorous presence. The myriad things that come and go without rest are all embraced within it. After the activities of the human senses have ceased and all tidings are cut off, it still operates everywhere, transforming without end.

Chapter Thirty-Six

The workings of the Dao are profound and hidden, truly difficult to measure; its transformations are vast and boundless, and its principles cannot be exhausted. Do not obstinately take upon oneself the distinctions of right and wrong, for in the end one will be unable to communicate with the Dao.

Chapter Thirty-Seven

The great Dao is easy and free, containing all manner of mysteries; although the myriad things are many, they all appear with clarity. From three thousand li away comes word that the dust has settled; throughout the long day there is utter stillness, celebrating the peace of the world.

In the original, chapters 31, 32, and “chapter 33” contain repetitions or misplacements; the above follows the chapter numbering of the text as given.

In the Great Perfect Mirror there was originally no distinction. Even when the mirror reflects beauty and ugliness, it is not harmed by doing so. It is a pity that later people took the discriminating mind as a standard, and from then on kept comparing high and low, long and short.

Chapter 39

Subtlety was never a matter of abundance. When affairs multiply, confusion and error arise all the more easily. Even if one sorts out all this confusion and error, jade and stone are still different in the end and cannot be treated as one and the same.

Chapter 40

When you reach the cliff's edge with no road left to take, it is time to turn back and reflect. The skill of saving effort does not rely on forcing strength. The world is full of turmoil, and so many matters keep people constantly busy, yet they do not know for whom they are rushing about all day long.

Chapter 41

True gold has its own true value; to tell a real treasure apart, one still needs someone who truly understands treasures. Had it not been for the repeated explanations at the end, perhaps no one even today would have grasped the deeper meaning within.

Chapter 42

One should tear down those tangled vines and branches, and take care never to let oneself fall into the snare. Only once the entanglement has subsided can one see clearly; there are truly too many places where people are led astray.

Chapter 43

The red flames blaze fiercely, surging like a raging fire; yet a man of stone enters the fire and gives off no smoke. The subtlety within is not spoken of at length. To grasp it is like buying, without spending a coin, the fine scenery before one's eyes.

Chapter 44

Light and heavy each have their constant principle, so be careful not to misjudge in the present moment. Do not take good things for extraordinary things; sometimes what is called a good thing only makes people grieve all the more.

Chapter 45

Only by seeing clearly can one use things truly; within this there are distinctions of near and far. If you can cut off both extremes and rely on neither side, then after the rain the thousand mountains will all show the same green.

Chapter 46

When affairs are in turmoil, I respond along with them; once my mind is at ease, affairs too appear at ease. If you can understand the principle of this ease, you can give a long laugh and feel how wide heaven and earth are.

Chapter 47

Without leaving the place where you are right now, a new scene will naturally arise.

Without departing from the present moment right before the eyes, the vitality of the Dao (the Way) naturally manifests; the slightest contrivance and clarity is lost. Sitting quietly, one watches those ordinary visitors outside the door, allowing carriages and horses to come and go, racing back and forth in every direction.

Chapter 48

Cultivating the Dao is not to be regarded as the pursuit of knowledge or learning. Even three thousand li away, the skull has long since dried up. Sitting securely in the realm of no-birth (the state that transcends distinctions of life and death), one must continue to contemplate still deeper into that realm of no-birth.

Chapter 49

The Great Dao is level and impartial, without favoritism or bias; spring flowers are vivid and beautiful wherever they bloom. It is hard to explain the affairs of a dream clearly to a deluded person, so one can only use luan glue (the legendary adhesive said to mend a broken zither string) to join the severed string.

Chapter 50

When matters are laid open and explained, everything has already been made clear; why deliberately raise further doubts? When doubt arises in the mind, one will naturally find the path leading to lofty realms; only, the people of the world must not be allowed to glimpse the marvels within at will.

Chapter 51

Without expending the slightest mental effort, one can yet respond to all manner of affairs. After knowing gratitude, who can truly know this kindness? When in action one reaches the state of no-mind (unattached and without deliberate intention), then ask once more who that original mind really is.

Chapter 52

Thought following thought, each is the root of life; recognizing and grasping the source is proper safeguarding. Even if practice reaches the point of not leaking a single drop, it still does not count as truly arriving; only upon reaching home can one then enjoy it at ease.

Chapter 53

The Dao is right before the eyes, yet not easy to recognize; the road to the Great Dao stretches far and long, without rivalry or contention. Deluded people do not know how to accomplish their fundamental task and merely chase the days of youth, rushing about outwardly.

Chapter 54

When the work of practice is firm, it is as if even the wind cannot penetrate; continuous and unbroken, deep and inexhaustible. Why can a spot as fine as a hair’s tip contain the entire dharma-realm (the totality of all things, the whole universe)? Because one has recognized one’s own master, which is the inner true nature.

Chapter 55

All day one is as free and joyful as an infant, dwelling in the present yet utterly unaware. As soon as one falls into intentional action, it becomes deliberate contrivance; then it is like a leaf that falls only for a new shoot to grow, still within the cycle of arising and ceasing.

Chapter 56

Sitting in command of the pass, one seals off all disturbances yet leaves a single thread of passage; thus wherever one goes one can be free and untrammeled. Dawn rain has washed the clustered mountains, a thousand peaks a stretch of azure green; over the sea a white gull flies lightly.

Chapter 57

In the midst of the gateways of the myriad dharmas, yet one cannot comprehend their principle.

Chapter 56

As soon as one falls into intentional action, it becomes deliberate contrivance; then it is like a leaf that falls only for a new shoot to grow.

Cutting through the stubborn pass opens a single thread of passage; once it is open, one may be free and unhindered wherever one is. In the morning, rain has washed a thousand green peaks, and a single gull glides lightly through the air.

Chapter 57

Within the myriad gates of practice, there is a constant and unchanging principle; but even a single stray thought, just beginning to stir, turns one away from the right path. The autumn wind carries off a spell of rain, seemingly with no intent of making anyone cold, yet people naturally feel the chill.

Chapter 58

To appear neither clever nor foolish carries a profound meaning. Clouds turn and rain falls, ever-changing and unpredictable, but how long can that last? It is a pity that so few understand this intention. I alone walk away from the railing, my robe worn on backward, and head home.

Chapter 59

The practice of clarity, stillness, and plain simplicity is what is truly unadorned and grounded. How could one measure the realm of a practice brought to its fulfillment? When merit is complete and cultivation accomplished, one transcends the three times of past, present, and future; through ten thousand kalpas and a thousand lives, the fragrance of the Dao (the Way) still wafts toward one.

Chapter 60

The moment a thought stirs, something is lacking; it is like raising a lit candle on the spot, and doubt is dispelled. Above and below are at peace, and heaven and earth are vast and open. This grace should be made known to everyone.

Chapter 61

The original text here repeats the last two lines of Chapter 59 and all of Chapter 60, with the same meaning as above: when practice is perfected, one transcends the three times, and through ten thousand kalpas and a thousand lives the fragrance of the Dao remains; when a thought stirs, something is lacking, and once doubt is dispelled, heaven and earth open wide, and this grace should be made known to all.

Chapter 61

The leaves have fallen, and the mountains and fields are hushed and empty, which is just when all things show the mood of autumn. The subtle workings of Yin-Yang (阴阳) transformation and the movement of creation are worth observing carefully. If one can hold the Li fire (symbolizing fire and Yang) within the Kan water (symbolizing water and Yin), one's spirit will be abundant and one's bearing will surpass the Nine Provinces.

Chapter 62

That single point of perfect, luminous nature is the same everywhere; whether one is high or low, rich or poor, noble or humble, none stands above me. What is readily at hand to enjoy is itself lacking, and even if a thousand sages were to come and expound upon it, they could only take the lower position.

Chapter 63

The moment the Dao is called "nothingness," it has already been described one-sidedly; without laboring over plans, one naturally reaps the fruits of cultivation. Do not treat this matter as easy, for here not even the slightest error can be tolerated.

Chapter 64

Seize the moment before things set in motion to cut off the many side paths; once there is action, even something as fine as an iron hair (an extremely fine strand) can make matters worse. It is lamentable that others lack patience and bring sorrow upon themselves over such idle matters.

Chapter 65

Those who pursue the great Dao always suppose that being alert and sharp surpasses being dull and foolish; but excessive sharpness often brings more trouble and more scheming. If one can grasp the true essence here... (the original text is fragmentary at this point and is mixed with verses from the previous chapter, so it cannot be read coherently.)

The mind that turns toward the Dao (the Way) is awake and lucid, unlike foolishness or stupidity. Yet if one is excessively lucid, thoughts multiply and clever schemes proliferate. If one can truly grasp the essential point within it, one can employ it freely and at ease, though one cannot say exactly how it operates.

Chapter 66

Many streams of water gather along their courses and ultimately all flow toward the rivers and seas, simply because the rivers and seas are able to contain and receive them. If what is naturally without intention is turned into a goal of deliberate pursuit, it becomes like a hundred flowers blooming in disorder, which instead disturbs the spring breeze.

Chapter 67

To meet the crucial point face to face is enough to shake heaven and earth; even Wang Wei, the Tang-dynasty painter, could not depict such a realm. Alas, some have churned this path into mud, making it difficult to walk; because it is profound and subtle, few are able to enter it.

Chapter 68

If one understands the house style of one's own lineage and can apply it intimately, one will know that when the water arrives, it naturally forms a channel. This deep and hidden meaning—until when must it be spoken before it is exhausted? How many times has the tide receded to stillness, and how many times has the moon risen again?

Chapter 69

If the general holds the encampment firmly, the enemy troops can be made to submit; without infringing even a hair's breadth, peace can be secured. When merit is accomplished and the affair concluded, not a single matter remains as an obstruction in the mind. The final phrase “却伶当日太厅生” appears to contain textual corruption, and its meaning is hard to determine.

Chapter 70

This principle is clearly right before the eyes, with no barrier whatsoever; why do people of the world not immediately acknowledge and comprehend it? If everyone could recognize this matter, then a bowl of soup from another's household would not be worth envying.

Chapter 71

Having obtained it, one ought still to be as if one had not obtained it; within it, not the slightest deviation should occur. If one has not yet left the condition of a disease that has entered the vital organs, the whole body riddled with a thousand sores and a hundred holes, how can it be properly healed?

Chapter 72

Born with great courage and an open, expansive mind, the spirit and bearing are naturally abundant. If one can gather all of these and put them to use, who can compare? It is like the Golden Crow, the mythical sun-bird, dancing upon branches of coral.

Chapter 73

Facing the critical juncture, when to kill and when to let live, the functioning within is exceedingly mysterious; whether it should be light or heavy is clear only to the one who truly operates it. Let me explain it once more with care: the night's cold is deep and heavy, making one's hair stand on end. The final phrase “玲凄赓” appears to contain textual corruption, and its exact meaning is difficult to determine.

Chapter 74

Revere the statutes and also recognize the one who enforces them; from ancient times the royal law has shown no favoritism of kinship or distance. If one wishes to know how the royal law is without personal attachment, observe the moon's reflection passing through the pool, leaving no trace behind.

Chapter 75

The original text does not provide the content of this chapter.

In an age of peace and order there are originally no disturbances or errors, simply because the head of the household perceives the principles of things clearly and understands the statutes. Since antiquity the king’s law has treated all alike, showing no favoritism. If you wish to know what the king’s law without favoritism looks like, it is like the moon’s reflection in a deep pool: once it has gone, it leaves no trace.

Chapter 75

In an age of peace and order there are originally no disturbances or errors; it is only that even the master of the house has moments of helplessness. Only after encountering affairs does one realize how precious it is when there are no affairs. Then one lets both feet hang down, goes barefoot, and with a smiling laugh becomes carefree and at ease.

Chapter 76

The original principles of things are not different. Who ingeniously distinguished the strong from the weak? Once they are directly divided into the two paths of life and death, it is like using a steelyard without any star-point markings to weigh an extremely minute weight, which is hard to discern.

Chapter 77

The difference between Heaven and humans is so subtle that it is almost no more than a single thread or a hair’s breadth; yet once one falls into this minute difference, one will stray farther and farther. Some, fearing that traveling at night will cause delay, rise early; little do they know that this instead invites dew that soaks their clothes.

Chapter 78

When meeting, they speak frankly to each other without deceiving the other party; it is a pity that when one is alone, few can understand the deep meaning therein. Only upon grasping this profound principle on the spot does one discover that the sun rises from Fusang yet seems to appear in the west.

Chapter 79

Seeing through affairs with complete clarity, one will not feel wronged; to see through them, one must first thoroughly understand the root of things. Once the fundamental essential meaning is truly recognized, one will understand that the Dao (the Way) of Heaven is just and impartial.

Chapter 80

Living in accordance with each household’s abundance or frugality, all can be peacefully at ease. Among the myriad methods, the most essential is to know how to simplify. Apart from eating and clothing there are no other cares; the wind and moon that everyone shares originally exist under one and the same sky.

Chapter 81

To choose a method, one must personally discern it with one’s own eyes; the true principle must manifest from the roots and dusts (the sense organs and external objects). In the end, the key lies in turning around to comprehend that impartial statement, and it has never left this master before one’s eyes (referring to the present self).

Odes on the True Jing (scripture/classic) of the Dao and De (Virtue/Power)