《道德经篇章玄颂(宋鸾)》

The simple, natural nature of people in ancient times came from birth; clever, calculating thoughts arose from habits acquired later in life. From this we can see that in the earliest ages, people recorded events by tying knots and guided others through teaching, yet could still follow a way of life grounded in simplicity. As customs gradually changed, people’s hearts also drifted away from balance and harmony. With the rise of writing, people began to distinguish the worthy from the foolish.

Wars had already occurred before the time of Yao and Shun, yet people still largely followed the right way. By the time King Tang of Shang and King Wu of Zhou marched against tyrants, they claimed to be rescuing the people and punishing the guilty, but the ancient simplicity and sincerity had already begun to fade. Afterward, the feudal lords granted fiefs and ranks, each supporting a ruler while secretly pursuing hegemony. The author considers the decline of the Zhou royal house to have become evident as early as the meeting held by King Xiang of Zhou at Heyang, in the area of present-day Mengzhou, Henan.

Duke Wen of Jin convened the covenant at Jiantu, and the Son of Heaven went there as well. To avoid direct reference to the Son of Heaven attending a gathering of feudal lords, the Spring and Autumn Annals recorded instead that he went hunting at Heyang. This incident shows how the power of the Zhou royal house had waned.

During the Warring States period, many debated how to attract worthy men or lose them, and how to make a state flourish or perish. These persuaders exhausted their ingenuity, traveling from state to state and relying on their eloquence. They accepted gold without shame and received white jade discs without hesitation. Su Qin wore the seal of a chief minister, bringing honor to his family. Zhang Lu made Qin powerful and thereby washed away his disgrace. Lü Buwei quickly rose to high office, while Li Si no longer lamented his humble origins. For a time, they persuaded rulers across the land, and wealth and honor flowed into their hands many times over.

Yet they did not know that this way of life could damage the clear, pure original Qi and drive people to chase empty fame and profit. At first, it seemed to lead into a place of honor and splendor; in the end, it could bring them to danger and ruin. In time, one man had hunted down a deer, while another captured a flying dragon. The fate of Qin was exhausted, and the fortunes of Han began: Qin fell like a bridge spanning the sea sinking beneath blue waves, while the sword with which Emperor Gaozu of Han slew the serpent hung high in the azure sky. The severed line of the state was joined again; rites, music, institutions, and cultural traditions flourished. The lands to the east and west, north and south, were brought under one rule, and the widths of roads and forms of writing gradually became uniform. Birds and beasts, creatures of the water and of the air all felt the nourishing grace of Heaven and Earth, each living out its own life.

Then the lands in all eight directions became clear as a polished mirror, and the dust settled across the Nine Provinces. Deceitful and false words ceased to prevail, and a plain, honest way of life rose again. Yang Ziyun (Yang Xiong), Dongfang Shuo, Li Yuan, and Yuan An were all exceptional men, born with the essence of the stars. Their virtue was fragrant; they studied the ancient classics, yet did not hasten after fame and profit. They understood the rise and fall, gains and losses of earlier generations, and had their own plans for how to live.

From this we can see that Su Qin, wearing a minister’s seal and winning honor for his family, was surpassed by Yang Ziyun, who served at the Han court carrying a halberd. Zhang Lu, who strengthened Qin and washed away his disgrace, was surpassed by Dongfang Shuo, who concealed his reputation through the incident of dividing meat. Lü Buwei’s rise to high office was surpassed by Li Yuan’s frequent refusal of generous stipends. And Li Si’s no longer lamenting his humble birth was surpassed by Yuan An, who quietly kept to his modest home.

They did not harbor deluded thoughts; they were simply at ease with the distinction between hardship and success in their own fates. When appointed to serve, they were like pearls returned to water, naturally shining with their own light. When not appointed, they were like fine jade hidden in a mountain, retaining its gentle luster all the same. In advancing or withdrawing, they followed what was right and calmly guarded themselves. They examined the profound and perfect teachings of the Daodejing (Classic of the Way and Virtue), modeled themselves on the Zhouyi’s (Book of Changes) teaching of responding to the times, stirred up no urge to compete or rush ahead, and worked to draw near to peace and humility.

I look back upon the four worthy men whose names have been handed down through the ages, and recall the old stories of dismissal from the Yan Terrace and seeking a home by the Wei River. Knowing myself to be shallow and dull, I dare not claim to have written anything of worth. I simply admire the intent of the sages and hope to spread the Dao’s clear and still way, bring peace to the world, use the Daoist “Three Treasures”—compassion, frugality, and not daring to be first under Heaven—to comfort the people, and help everyone return to simplicity and cast off ostentation.

So I have done my best to understand the meaning of the Daodejing and composed these accessible songs, following the order of its chapters and voicing their essential teachings. At times I chant a passage; at times I recount a whole chapter. Though my words may lack the elegance of the Book of Songs, I look up to the mysterious Dao. I only hope to lay bare my sincere heart and offer it to the discerning gaze of the sage.

Do not equate the “Dao” spoken of in everyday life with the eternal, true Dao; nor can ordinary names fully describe the supreme Dao.

The Dao Jing says, “A Dao that can be explained in words is not the constant Dao; a name that can be fixed in words is not the constant name.”

Only by being free of selfish desires can one preserve a nature that is pure and unadorned. Constantly striving to make things happen will, in the end, bring distress through the play of cleverness.

A commentary on the Dao Jing says, “When people are regularly free of selfish desires, they can observe the key to the Dao.” The “key” mentioned here is a mind focused on one thing.

One should let the source of the mind become clear, empty, and still, and let the realm of feeling and intention become level and calm. With diligent practice, one can gradually perceive the principles of the Dao. Even before Heaven and Earth had separated into clear and turbid, the sprouting of the myriad things had already begun.

The Dao Jing says, “Nonbeing is the beginning of Heaven and Earth.” Here, “beginning” refers to the root of the Dao.

Those who cultivate De (Virtue/Power) do not cling to wealth and glory; instead, they can achieve great things, as Yi Yin and Jiang Taigong did. To do good without boasting of it is true goodness; to accomplish things without claiming credit is a special kind of merit.

A commentary on the Dao Jing says, “Those who do not dare to rest content and continually cultivate their De forget their achievements, and their achievements endure; they do not claim fame, and their fame does not fade.”

If one can preserve one’s unadorned nature and keep the Dantian (energy center where Daoist practitioners store and cultivate Jing and Qi) still, one can ultimately reach a state of understanding all things without relying on words.

The Dao Jing says, “Practice the teaching without words.”

To preserve oneself and establish a good name after completing great deeds is worthy of admiration. After Fan Li achieved success and fame, he withdrew in a small boat to the Five Lakes, free from the constraints of reputation.

The Dao Jing says, “Only accomplish the work without occupying the position of achievement.” Fan Li is an example of someone who withdrew to the Five Lakes after achieving success and fame.

To rid society of ostentation, one should not exalt the reputation of the worthy. Gold and jade, too, should be cast aside like mountain springs; precious things should not be treated as precious.

Rulers do not covet rare treasures: gold can remain in the mountains, and pearls and jade can rest at the bottom of springs.

When people stop boasting of their achievements, they can return to simplicity. When they cast off their cravings and desires, they can accord with the natural Dao (the Way). A commentary on the Dao Jing (scripture) says: “Do not compete for fame or achievement, and you can return to what is natural. Remove cravings and desires, and you can escape vexation and turmoil.”

People of De (Virtue/Power) take detachment as their foundation, and beautiful women no longer make alluring looks their pursuit. A commentary on the Dao Jing says: “Reject the licentious music of Zheng, and keep your distance from those skilled at flattery.”

Keep your mind as open as a valley, nourish body and spirit fully, and practice diligently. The Dao Jing says: “Make the mind empty and still; make the body full.”

Through cultivation, attain Wuwei (non-action, following nature without forcing things), and it is as though you have entered a blessed grotto-heaven.

Chapter Four: The Dao Is Empty

Conceal fame and honor to preserve yourself; do not let needless worries disturb the pure mind. A commentary on the Dao Jing says: “The Dao conceals its own fame and honor, and its power lies deep within.”

Zhuangzi once served as an official in a lacquer garden, demonstrating how to keep one’s talents in check. The Perfected Yin once served as the governor of Hangu Pass, demonstrating how to blend in with ordinary society. Here, “blunting the sharp” means keeping one’s talents in check, while “mingling with the dust” means blending with the world.

The Dao is deep and still, mingling with the world like clear water. It extends far into the distance and helps people live long, like the great Chun tree, famed for its longevity.

The Dao existed before the Heavenly Emperor. It can bring people calm and stillness, remaining evergreen like the jade tree. The Dao Jing says: “I do not know whose child it is, yet it existed before the Heavenly Emperor.” The commentary explains: “The Dao has endured to this day because it is quiet and deep, untouched by toil. People should cultivate themselves and take the Great Dao as their model.”

Chapter Five: Heaven and Earth Are Not Benevolent

Heaven and Earth nurture all things universally, yet regard them as straw dogs: they show no favoritism and expect no gratitude in return. A commentary on the Dao Jing says: “Heaven and Earth bring forth and nourish all things, and among them human beings are the most honored. Yet Heaven and Earth regard people just as they regard straw dogs and livestock, without asking for anything in return.”

When the mind is clear, empty, and unobstructed, its power to nurture all things can continue. Forget sensual desires, and your pure, simple nature will be preserved.

Between Heaven and Earth there is emptiness without form, and a vast breath flows and moves through it, allowing all things to grow naturally. If people can cast off desire, moderate their appetites, and keep the heart-mind still and the five organs in harmony, the spirits can dwell peacefully within them.

To cherish the original Qi and nurture the vital essence, one should uphold virtue. To preserve oneself and avert calamity, one truly must speak less. The Dao Jing says, “Too much talk often brings trouble; better to keep watch over the heart.” The commentary says: Better to uphold virtue within, nourish the spirit, cherish the original Qi, and speak sparingly.

To seek the profound and mysterious principles, one should ask those who cultivate a tranquil heart-mind.

Chapter Six: The Spirit of the Valley

Heaven and Earth are clear and empty, yet can contain all things. To investigate the root of all things, one must understand that the “Gate of the Mysterious Female” is the place that leads to immortality. The commentary says: The land of immortality lies within the Mysterious Female. “Mysterious” belongs to Heaven and corresponds to the nose in the human body; “female” belongs to Earth and corresponds to the mouth.

Strive to break free from the clamor of the world, unburdened by gain and loss. Quiet the mind and regulate the true Qi, and the breath will feel free and expansive. As the six emotions recede, it is like ice melting; when the five natures are complete, they nourish the life within. The commentary says: The spirit corresponding to the five natures is called the Hun, and the spirit corresponding to the six emotions is called the Po. By removing the six emotions and clearing the five natures, one can comprehend the Gate of the Mysterious Female. Yanluozi says that within the Mysterious Female is something as large as a pellet and the color of an orange. It emerges from the Jade Pool and enters the Golden Chamber.

The workings of the Mysterious Female seem both present and absent, continuous and subtle. In using them, it is as though one follows a guiding principle, yet without deliberate intent, so there is no need for strenuous effort. When one’s practice is complete, each person naturally follows a different path and encounters the Void Sovereign, a deity revered in Daoism.

Chapter Seven: Heaven and Earth Endure

Heaven and Earth endure for a long time; the principle behind this is exceedingly subtle. To cast off self-exaltation is the hidden key.

The commentary on the Dao Jing says: Heaven and Earth bring forth the myriad things and exercise their powers in many ways, yet endure for a long time because they take the Dao as their model and do not boast of their achievement in creating the myriad things.

By regarding oneself as less important, one can instead attain longevity. By placing oneself behind others, one can instead draw many good deeds to oneself.

The commentary on the Dao Jing says: Consider others first, then yourself. It also says: When one is not attached to oneself, the mind can forget its selfish thoughts. With a calm and detached state of mind, the body is preserved.

Like a looper caterpillar that bends its body and hides in the mud, one conceals far-reaching ambitions. A fine jade hidden deep in the mountains, too, keeps its radiance deeply concealed.

If you can honor the impartial way of nurturing and transforming all things, do not let your thoughts or actions go against the Great Dao.

The commentary on the Dao Jing says: The sage has no selfish thoughts yet is able to preserve himself; thus, he ultimately fulfills himself.

Chapter Eight: The Highest Good Is Like Water

The highest good is gentle, like water.

The Dao Jing says, “The highest good is like water.”

Outside troubles cannot easily stop the clear flow of water. Water may pass through layers of clouds and mist and flow out from a deep mountain valley, but it does not do so in order to join the imperial canal, where willows hang low.

Water benefits all things everywhere, and even as it turns and flows, it does not impede a solitary boat.

The Dao Jing says, “Water excels at benefiting all things.”

In dealing with affairs, know how to adapt to circumstances. Like water, which takes the shape of its container, whether square or round, do not cling to a fixed form. This is how wisdom is applied in cultivation, and it surpasses the First Emperor of Qin’s voyage across the sea in search of immortality.

Chapter Nine: Holding and Filling

An empty, still, and clear state of mind most abhors being full. Do not let high status change your ordinary disposition.

The commentary on the Dao Jing says: “Full” means overflowing, and “stop” means to cease. When what one holds reaches the point of overflowing, it is bound to topple; better to stop at what is sufficient. The Dao Jing also says that becoming arrogant after attaining wealth and rank brings calamity upon oneself.

Gongsun Hong, a minister of the Han dynasty, welcomed guests and treated worthy men with respect, valuing humility. In the end, he preserved himself and enjoyed wealth and rank. Wu Rui, King of Changsha, was granted his title because of Mei Xuan’s meritorious service, and the blessings extended to his descendants.

Gongsun Hong preserved his good fortune and rank by honoring his guests and maintaining a humble demeanor. Wu Rui held to prudence, enabling his descendants to enjoy honor and distinction.

Gongsun Hong widely welcomed guests and treated people with humility, eventually attaining wealth and high status. Wu Rui, King of Changsha, was enfeoffed because Mei Xuan had distinguished himself through service. Wu Rui therefore carefully guarded his honor and stipend; it is said that his descendants inherited this good fortune as well.

We see only those riding splendid carriages and surrounded by prosperity, burdened by countless worries. How could we know that someone might, like the people in the Peach Blossom Spring, dream of dwelling among the Three Pure Ones (Sanqing, the three celestial realms in Daoism)?

Although Fan Li and Zhang Liang held high positions and rode splendid carriages, did they forget the Great Dao?

They went boating on lakes and withdrew from the world by abstaining from food. In this way they completed their work and retired, leaving behind blameless achievements and illustrious reputations.

Fan Li sailed across the Five Lakes; Zhang Liang practiced grain abstention.

Chapter Ten: “Bearing the Soul and Embracing the One”

Hold fast to the original spirit and unite body and mind; do not let them become separated, even for an instant.

The Dao Jing says, “Embrace and hold fast to the One. Can you keep from departing from it?”

Cherishing the people and governing the state depend on Wuwei (non-action).

A commentary on the Dao Jing says, “Cherish and nurture the people, and govern the affairs of state. Can you do so through Wuwei? If you can, all things will transform naturally.”

When the three souls are settled and tranquil, life can be prolonged. Be clear-sighted in all directions, yet do not deliberately resort to cleverness.

A commentary on the Dao Jing says, “When the hun and po souls are tranquil, the Dao’s Qi will not be disordered. When a person’s spirit is settled, life can be prolonged.” The scripture also says, “Can you govern the state with clear insight without resorting to cleverness? If you can, all things will transform naturally.”

Devote yourself to guarding the spirit so that the vast, vital Qi remains whole and abundant. If you develop a mind that makes distinctions, you lose the infant’s undivided simplicity.

A commentary on the Dao Jing says, “Hold fast to the harmonious Qi with undivided attention, and make government gentle. Can you be like an infant, without a mind that makes distinctions?”

When a task is accomplished, claim no credit and wield no control. This reveals profound and mysterious De (Virtue/Power), and lays a lasting foundation for descendants.

A commentary on the Dao Jing says, “The Dao nurtures and grows all things, but does not carve them up or use them as instruments.” The scripture also says, “Since it does not act as master, if a ruler can be this way, this may be called profound and mysterious De.”

Chapter Eleven: “Thirty Spokes”

The hollow hub of a wheel embodies the principle of the Great Dao. Thirty spokes come together to form the wheel, whose function is profound.

Ancient wheels had thirty spokes, corresponding to the months of the year. The spokes converged at the hub, the round piece of wood at the wheel’s center. A hole through the hub allowed the wheel to turn. Those who cultivate themselves should shed emotions and desires, quieting the Five Viscera so that Shen and Qi can return within. Those who govern a state should guide the people well, enabling everyone to work together for the state’s prosperity. The hub’s hollow center and the spokes gathered around it illustrate this principle.

Clay is kneaded and shaped into a vessel; only its empty interior allows it to hold things. Doors and windows are made so that the empty space inside a house lets people see in and out and move freely. These examples show that emptiness enables things to serve their purpose.

Remain unstained by disputes and right and wrong, quietly nurturing the unadorned nature within. Be wary of greed, and calm the mind to harmonize body and mind. Be single-minded and avoid rash action; then people will naturally trust you. This is the state of mind that is free and at ease, beyond the ordinary world. The scripture says that the formless can govern what has form.

“The Chapter on the Five Colors,” chapter twelve, says: “If one does not crave looking at things outside oneself, the Six Passions—desires stirred by the eyes, ears, nose, tongue, body, and mind—will diminish. If one consistently gives priority to nourishing the body, the breath can be harmonized.” The scripture says that sages value nurturing what is within and do not pursue pleasures of the outer senses. By placing inner cultivation first, they reduce the Six Passions; by giving little weight to what the eyes see, they do not look about recklessly.

The scripture says that the five flavors make the palate lose its sense. Indulging in all kinds of tastes can also make one’s words stray from what is proper and depart from the right path.

The scripture also says that hunting to excess makes the mind and spirit run wild. Becoming absorbed in worldly affairs and fixated on taking action is like riding at speed on a hunt, intent only on chasing prey. The mind and spirit race after the outer world; when one pauses to reflect, this is like falling into frenzy.

To leave the dusty world behind, take joy in hearing the clear cry of the celestial crane. Those immersed in worldly life must stay alert, lest desire block the right path. Abandon desire and preserve one’s true nature, taking calm simplicity and stillness as one’s foundation. One need not withdraw to a mountain valley to live freely and at ease.

In the chapter “Favor and disgrace bring alarm,” the Lord Lao’s warning is quite clear: whether receiving favor or suffering disgrace, one should remain alert, as if startled. The Daoist classic says, “Whether favored or disgraced, one should stay alert in one’s heart.”

Those without achievements need not mind holding a low position; those who have achieved much should be all the more willing to yield honors and acclaim. Yi Yin once carried a cauldron on his back to seek an audience with Tang of Shang, so that he could assist a wise ruler. After helping the state of Yue achieve its aims, Fan Li departed by boat, intent on preserving his reputation. Yi Yin carried the cauldron to seek Tang of Shang in order to offer aid widely; Fan Li sailed away from Yue in order to safeguard his achievements and reputation.

Only by restraining worldly distractions, working widely for the good of the world, and withdrawing into seclusion once one’s work is done can one preserve one’s prospects for the future.

The chapter “Look, and it cannot be seen” says that Xi, Yi, and Wei ultimately merge into one. The Daoist classic says, “What cannot be seen is called Yi; what cannot be heard is called Xi; what cannot be grasped is called Wei. These three merge and become one.”

The Dao’s movement continues without end and cannot be described by any name. Do not mistake colors such as dark and yellow for the Dao’s appearance, or use musical tones to compare it to silence. The commentary explains that “unbroken” describes movement without limit. The Dao is not any particular color and cannot be distinguished by green, yellow, red, white, or black. Nor is it any particular sound, to be identified by the notes gong, shang, jue, zhi, and yu. It has no fixed shape either, and cannot be measured by length, shortness, size, or smallness.

When desires and passions are cast aside, the Way of nature gathers of itself. By following the ancient Way of Wuwei (non-action) to govern present affairs, one can bring about a tranquil transformation and lead people back to simplicity.

To proclaim the Great Dao is not to divide light from darkness; the Great Dao runs through what is above and below, and has its own radiance. The Daoist classic says, “Above, it does not appear radiant; below, it does not appear dim.” The commentary explains: people generally assume that what is above must be bright and what is below must be dark. But the Dao, though above, does not claim superiority; above, it does not appear dazzling, and below, it does not appear dim.

In ancient times, those skilled in cultivating the Dao (the Way) held fast to its mystery—the Dao that accords with the Way of Heaven. Their De (Virtue and Power) was deep and vast, beyond measure.

They looked inward as though they could not see, and listened inwardly as though they could not hear, yet they could sense the Dao’s enduring presence. They were cautious and composed, as wary as someone crossing a river in winter. Yet, untouched by worldly desires, they remained at ease within. They were also like ice on the verge of melting: passions and worldly thoughts gradually dissolved, leaving the mind clear and open.

They let the mind grow clear in its own time and did not hurry to reveal themselves, even when no one understood them. Even among other people, they kept to their true nature and did not show off.

They held to the Dao as it gradually took root, seeking neither luxury nor perfection, and clinging neither to stillness nor to long life. Only those who are not self-satisfied can be content with simplicity and avoid chasing novelty or renown. Those who preserve simplicity keep their light concealed; those who pursue new achievements prize fame and status.

Chapter Sixteen: “Attaining the Utmost Emptiness”

To make the mind clear and simple, and bring it to the utmost stillness, …

Those who attain the Dao (the Way) reduce their desires and passions, bringing their inner organs to a state of purity and calm. Their minds reach a state of profound emptiness and stillness. Firmly maintaining tranquility, they transcend the world.

A commentary on the Dao Jing (scripture of the Way) says: “Hold fast to purity and practice honesty and sincerity.”

All things continually wither and return to their source, then grow anew. People, for their part, accept aging and let nature take its course.

A commentary on the Dao Jing says: “There is nothing that does not wither. After withering, each thing returns to its source and will grow again.”

The mind is like an open valley, broad and able to contain all things.

A commentary on the Dao Jing says: “When you know how to hold fast to the true and constant Dao, your mind becomes empty and still, like a valley that can contain anything.”

De (Virtue/Power) accords with Heaven, like the sky, which covers all things everywhere and bears them evenly.

A commentary on the Dao Jing says: “When De connects with Heaven, it can accord with the Dao.”

Only by being in accord with the Dao can one endure and carry blessings forward.

The principles of endurance and danger alike make clear the way of cultivating the true.

A commentary on the Dao Jing says: “Model your conduct on the Way of Heaven, and in the end it will return to you. The principles of endurance and danger are made clear through this.”

Chapter Seventeen: The Supreme One

In governing the realm, one should be as simple and uncontrived as in the earliest age. The ruler’s transforming influence shines over all things like sunlight: radiant and without self-interest.

A commentary on the Dao Jing says: “‘The Supreme One’ refers to the rulers of the earliest age, who had no special titles. The people knew that a ruler existed, but did not feel the disturbance of burdensome commands, because society was simple and honest.”

When affairs were settled and accomplishments complete, the realm was at peace. The people dug wells for water and worked their fields, yet did not know whose achievement it was.

A commentary on the Dao Jing says: “Accomplish things without claiming them as your own; settle affairs without acting deliberately. The people enjoy the results every day without knowing that the ruler made them possible. They simply feel that everything has come about naturally. That is why it is said that the people did not know there was a Supreme One who ruled them.”

Leave ostentation behind and return to simplicity; promote the right way. Understand what is constant, be wary of insult and disrespect, and safeguard enduring principles.

A commentary on the Dao Jing says: “As virtue declines further, the ruler’s abuses multiply, and the people can no longer endure them.”

The commentary on the Dao Jing (Classic of the Way) says: “When Dao and De declined further, the ruler’s governance became full of failings. The people could no longer endure it, so he used punishments to intimidate them. People began to suspect and deceive one another, and the ruler could no longer see what was really happening. As a result, the people grew disrespectful toward him.”

If a ruler could keep faith over the long term, govern fairly, and ensure that the people had enough to live on, how could things reach the point where his ministers deceived him to his face?

The Dao Jing says, “When trust is insufficient, some will not trust.” The commentary explains: “The ruler lacks trustworthiness, and this is why untrustworthy people appear among his ministers.”

Chapter Eighteen: When the Great Dao Is Abandoned

When people no longer honor the Great Dao, benevolence and righteousness begin to be celebrated.

The Dao Jing says, “When the Great Dao is abandoned, benevolence and righteousness appear.”

When relatives fall out, filial devotion and parental care are specially emphasized within the family.

The Dao Jing says, “When the six relations are disharmonious, filial devotion and parental care appear.”

To manage affairs of state as if pulling six horses with a rotten rope is to remain caught in forced action.

Using knotted cords to keep records and govern reveals the realm of Wuwei (non-action). Keeping records by tying knots was a method of governance in ancient times.

As cleverness comes to the fore, deceit in the world also grows.

The Dao Jing says, “When wisdom appears, great deceit follows.”

Only when a country is in disorder do loyal ministers give their lives for it, and the country’s fortunes decline as a result.

The Dao Jing says, “When a country is in disorder, loyal ministers appear.” Duke Mu of Qin once had three worthy ministers buried with him.

When all the stars have dimmed their light, the sun’s radiance shines once more across the horizon.

The commentary on the Dao Jing says: “When the Great Dao flourishes, the names of benevolence and righteousness fade away, as do the names of filial devotion and parental care. It is like the stars appearing dim when the sun shines brightly.”

Chapter Nineteen: Abandon Sageliness and Discard Cleverness

Cast aside sageliness and cleverness, and the vast Qi (vital energy) within the heart will become clear and calm.

The Dao Jing says, “Abandon sageliness and discard cleverness.”

In cultivating oneself and living in the world, why rely on cleverness and artifice? Zhuangzi kept to the mysterious Dao and followed his natural disposition, transcending worldly conventions. He advocated abandoning sageliness and cleverness, preserving one’s nature, and following the Great Dao. His work, the Nanhua Zhenjing (True Classic of the Southern Florescence), has been passed down to the present.

Mi Heng went against the Dao, relying on his literary talent, and made himself an object of ridicule. Mi Heng, whose courtesy name was Zhengping, relied on his intelligence and was often arrogant and disrespectful.

Zhuangzi would rather drag his tail through the mud like a turtle to preserve his nature. A mountain tree, because it is useless, is able to grow for a long time.

In the muddy marsh, the numinous tortoise would rather drag itself along by its tail than lose its life. The mountain tree, because it grows crooked and is unfit for use, escapes the axe and is able to survive.

Reduce selfishness and desire, and you can return to simplicity and your original nature. The Dao Jing (Classic of the Dao) says, “Have little selfishness and few desires.”

The Cinnabar Terrace, where the heart and spirit reside, is the Jade Capital, the Daoist realm of immortals. Accumulate merit and cultivate good deeds, and realms of immortals such as the Jade Capital and Penglai Mountain will naturally appear within the heart.

Chapter Twenty: “Cut Off Learning, and There Is No Anxiety”

If you can cut off worldly learning and the mind that makes distinctions, you will be free of anxiety. The Dao Jing says, “Cut off learning, and there is no anxiety.”

Good and evil arise in the heart, and people can choose between them for themselves. The Dao Jing says, “How far apart are good and evil?” This means that if worldly people can let go of distinctions and attachments, they will be free of anxiety; if they cannot, troubling thoughts will continue to arise.

When will scrutinizing everything and fretting over plans ever bring peace? The Dao Jing says, “Worldly people are keen and discerning.” This refers to worldly people who are skilled at scheming and busy setting up all manner of rules.

When will the clamor and desires of the crowd ever cease? The Dao Jing says, “The crowd is lively and excited.” Here, “lively and excited” refers to indulging in pleasure and being consumed by sensual desires.

A quiet, still state of mind can find joy even in ordinary life. A commentary on the Dao Jing says that cultivators of the Dao may look dull and unknowing, while inwardly they are quiet and still, having cut off worldly learning and distinctions.

Worldly people are agitated in thought, show off their discernment, and delight in displaying their cleverness. The Dao Jing says, “Worldly people are bright and dazzling.” This describes precisely that kind of conduct.

I alone seem dull and unsophisticated. The Dao Jing also says, “I alone am stubborn and seem rustic.” Here, “stubborn” means making no distinctions, while “rustic” means appearing shallow and inadequate. Inwardly, cultivators of the Dao are clear and understanding, but outwardly they seem ordinary and inept.

This is better than crossing the sea by boat in search of Yingzhou, the legendary island mountain of the immortals. Qin Shi Huang once hoped to cross the sea and find Yingzhou, but that was merely a pursuit of illusion. How could it truly lead him to the Dao?

Chapter Twenty-One: “The Form of Great De”

Only one who can contain what is impure is a perfected person. Such a person is humble, lives in harmony with others, and cultivates the true Dao inwardly.

Those with great De can embrace all things, making room for what is turbid and dwelling in humility.

Though they view the world with clear eyes, they hold fast to their pure original nature and rise above worldly concerns.

Chapter Twenty-One: The Form of Great De

Only those of deep cultivation can make room for what is turbid. They live humbly and harmoniously among others, while cultivating the true Dao within.

Those with great De can embrace all things, making room for what is turbid and dwelling in humility. Though they view the world with clear eyes, they do not follow worldly trends. Instead, they quietly hold fast to their original nature and rise above the world.

The great Dao is indistinct and formless, yet it can serve as the pattern and image of all things.

The great Dao is deep and obscure, difficult to describe. Within it is subtle Qi, and Shen (spirit) resides there; Yin-Yang also meet within it.

Know that the highest Dao has endured from ancient times to the present and never departs, like the Zhuangchun, the legendary long-lived divine tree, in a jade-green grotto in spring: its vitality ever flourishing.

Chapter Twenty-Two: Bending Brings Wholeness

By yielding and cultivating oneself, one can instead preserve oneself. The commentary explains that only by yielding to others and not acting autocratically can one preserve oneself.

Excessive wealth can easily bewilder people, and the wise understand this well. The commentary explains that those with too much money are often burdened by the task of guarding it.

Those who plan for the long term first draw on the wisdom of Zhang Liang, the adviser of the early Han dynasty. Once their work is accomplished, they ultimately sail away with Fan Li, the adviser to the state of Yue at the end of the Spring and Autumn period, and retire from public life.

Because they do not boast, they are able to accomplish great things.

Because they do not insist that they are right or blame others, they can make their virtue shine in the world.

If one does not refuse to yield, how could one contend to stand before others? Yielding oneself makes it possible to fulfill others. Water flows to low ground; when people humbly place themselves below others, virtue gathers to them as well.

Remain humble and unadorned, like a vessel worn from use in the ancestral temple, and quietly accumulate hidden virtue. Then the beautiful sight of jade trees and a jeweled terrace will seem to appear before your eyes.

If people can long maintain a plain and humble character without boasting of themselves, others will naturally recognize their strengths. Once they have reached this point, their longing for jade trees and jeweled terraces—the splendid palaces of the immortals—will fade. This does not come from seeking something outside themselves; it arises naturally within.

Chapter Twenty-Three: Naturally Blind to the Rare

If one can understand “rare speech,” one can understand the harmony of the Dao and De.

The Commentary on the Dao Jing says: “‘Rare speech’ means speaking little and forgetting words. It does not say ‘no speech at all,’ but ‘rare speech,’ because people need words to explain principles and cannot discard language entirely. Once they grasp the Dao, they no longer cling to words, which is why this is called ‘rare.’ If one can use words to understand the principles without being bound by them, one accords with the natural Dao.”

I grieve deeply for those who have lost the Dao, remaining ignorant and unable to understand its wondrous workings.

The Dao Jing says, “Those who lose it are at one with loss.” This means that when people allow themselves to lose the Dao, they also lead others to lose it.

Entangled in the snares of the world, they struggle and toil like apes in captivity. Once they grasp the workings of Heaven, they are free, like cranes released from their cages.

The Commentary on the Dao Jing says: “Those who cling to words and are confined by teachings cannot truly understand. It also says: Those who embody the Great Dao can realize the Dao; by forgetting words, they become one with it.”

A heavy rain does not continue through the night, and a fierce wind does not blow violently all day.

The Dao Jing says: “A gale cannot last the whole morning, and a downpour cannot last the whole day.” This means that violent things do not endure.

Those who know to reject forceful displays of power and remain quietly at rest have a state of mind like the bright moon hanging in the sky after the clouds have dispersed.

The Commentary on the Dao Jing says: “People should act quietly, like the Dao, and should not be as hurried and violent as a gale or downpour.”

Chapter Twenty-Four: The Lame Cannot Stand

They admire their own appearance, flaunt their talents, and think only of elevating themselves, scheming to gain fame and status.

The Commentary on the Dao Jing says: “People think their appearance is beautiful and their conduct accords with the Dao, not realizing that their bearing is ugly and their integrity shallow. Flaunting one’s talents and boasting about oneself makes mistakes more likely; in this way, one cannot understand the Great Dao.”

If one can conceal outward fame and traces and examine one’s true nature, one will come to reject the pursuit of fame and profit, since these are the roots from which calamity grows.

A commentary on the Dao Jing says: “Those who covet power and chase after fame, devoting themselves to achievements and honors, cannot long establish themselves or walk the Way.”

One should be cautious in disputes over right and wrong, lest one become a gathering place for resentment.

A commentary on the Dao Jing says: “Those who always believe themselves right and others wrong become a place where resentment gathers.” One should also guard against boasting and arrogance, and keep the heart clear. The scripture says, “Those who glorify themselves cannot endure.” Here, “spirit tower” refers to the heart.

Do not let someone who harms all things make everyone live in fear; otherwise, one will end up like Chaofu and Xuyou, legendary recluses who withdrew from the world, with little chance of returning.

A commentary on the Dao Jing says: “If someone who is self-righteous, arrogant, and boastful holds a high position and is constantly intent on harming others, then all things will fear and detest that person. For this reason, a person who has the Dao does not wish to live in such a state.”

Chapter Twenty-Five: There Was Something Formed in Chaos

Penglai and Yingzhou, legendary immortal islands far out in the sea, are difficult to reach. Xu Fu, a Qin dynasty seeker of immortality, acted rashly and foolishly in his deluded search for these islands. One should understand that the world has “Four Greats”: the Dao is great, Heaven is great, Earth is great, and the ruler is also great. This passage speaks of taking Earth as a model and following Heaven’s way.

The “Three Heavens” are not far away; they are bound to the human heart.

A commentary on the Dao Jing says: “The Dao’s wondrous workings have no fixed bounds and cannot be accurately named in words. Thus, if one seeks the Great Dao outside oneself, one will only move farther from it; if one looks only outward, it will seem beyond reach. Once one truly understands, one can return to one’s own nature and heart to examine and verify it.”

Relying on his power, Qin Shi Huang vainly sought an elixir of immortality; Emperor Wu of Han exhausted himself in vain refining the Golden Elixir.

To know the root of the Great Dao, one must understand stillness. One should leave the dusty world behind and enter a secluded place deep in the mountains and forests.

A commentary on the Dao Jing says: “People should take Earth as their model: settled and still, gentle and yielding. To fully grasp the principle of stillness, one must withdraw from worldly life and cultivate in seclusion; otherwise, it is difficult to take part in this experience.”

Chapter Twenty-Six: The Heavy Is the Root of the Light

The Great Dao should be carried with one like the baggage on a cart; one must never part from it. One should understand that stillness should govern agitation.

The commentary on the Dao Jing says: “Zai” means a cart; “zhong” refers to the heavy goods carried on it. In the face of frivolity and haste, one should value steadiness and stillness, just as a traveler safeguards the cargo on a cart. Lose the cargo, and one may suffer cold and hunger; delight in frivolity and haste, and disorder will follow. The Dao Jing says that stillness governs agitation.

Those with many desires are tangled in sorrow and confusion; the lofty person with few selfish thoughts moves through life as freely as drifting clouds.

Emperor Wen of Han lived simply, allowing the ancestral temples and state altars of the Han dynasty to endure. The debauched King Zhou of Yin, by contrast, brought ruin to the classics.

The commentary on the Dao Jing says that palace halls were where the consorts lived, but Emperor Wen remained detached and indifferent, never becoming absorbed in them. He lived simply, and Lady Shen’s clothes did not trail on the ground. King Zhou of Yin, by contrast, was infatuated with Daji’s beauty and indulged in debauchery.

Cultivate yourself until you meet things without a calculating mind, and you can accord with all things without disturbing the flock of white gulls on the river.

When you make no artful calculations about external things, they naturally draw near to you. In ancient times, a man came to an island with no schemes in his mind, and the white gulls were not startled into flight. Later, when he formed the intention to catch them, they stopped landing.

Chapter Twenty-Seven: The Good Way of Traveling in Secret

To understand profound principles, there is no need to leave the hall. Know that the mind itself is a place of freedom, like white clouds.

The commentary on the Dao Jing says that those skilled in following the Dao need not leave the hall or even go outside: they can realize the true nature of things through all that they encounter.

People in the world are all deluded by smelting gold and compounding elixirs, wading through rivers and climbing mountains, forever busy.

One can understand profound principles without leaving the hall. How lamentable that those who do not understand the principles busily compound Five-Stone Elixirs and travel everywhere. How could such practices accord with the Dao?

If you can keep the Five Good Deeds deeply within your heart and apply them with subtlety, you can behold the Void Emperor, a sacred title revered in Daoism, in the realm of the Three Heavens.

The Dao Jing says that people in the world are always making themselves busy.

One can understand profound principles without leaving the hall. How lamentable that those who do not understand the principles busily compound Five-Stone Elixirs and travel everywhere. How could such practices accord with the Dao?

If you can keep the Five Good Deeds deeply within your heart and apply them with subtlety, you can behold the Void Emperor in the realm of the Three Heavens.

The Dao Jing says: “One skilled at walking leaves no wheel tracks or footprints. One skilled at speaking leaves no openings for blame. One skilled at planning needs no counting tokens. One skilled at closing a door can secure it without a bolt. One skilled at tying things up can fasten them without a rope.” These are the five kinds of skill.

Emperor Wu of the Han admired immortals all his life, yet he never truly resolved to transcend the world. He squandered precious treasures in a futile quest for the Way of the immortals. He longed for Penglai and Yingzhou, but never reached them. He did not understand that once the mind awakens fully, there is no need to seek outside oneself. Instead, he was misled by the fangshi Li Shaoweng, Le Da, and others, and in the end gained nothing. Maoling is Emperor Wu’s tomb. The poem says his quest for immortality came to nothing: now, at Maoling, only the evening wind stirs the wild grass beneath the setting sun.

Knowing the Strong, Chapter Twenty-Eight

To know the strong yet hold to the weak is no easy matter.

The Dao Jing says: “Know what is strong, yet hold to what is weak.”

In this way, one can return to the state of an infant and peacefully preserve abundant vitality.

The Dao Jing says: “Return to the state of an infant.”

If you know yourself to be wise and perceptive, you should hold to obscurity and keep yourself from display, so that you are not wearied by all manner of thoughts. Rather than showing yourself off everywhere, keep the mind still and clear, and let body and mind settle. The commentary says that one who knows their own clarity and distinction should return to obscurity and refrain from displaying everything outwardly.

If you know yourself to be honored and exalted, hold to humility and lowliness, and do not pride yourself on your distinction. The poem uses phrases such as “Ding’s crane” and “the Han altar” to evoke the choice between seclusion and public honor, emphasizing that one should not pursue high status.

Whether governing the state or cultivating oneself, take the Great Dao as the fundamental standard. As merit and practice accumulate day by day, stability will arise naturally. The commentary says that the sage governs the world by the Great Dao and does not harm the people; in self-cultivation, the sage uses the Great Dao to restrain desires and does not damage the spirit.

Seeking to Take the World, Chapter Twenty-Nine

If you try to govern the world through deliberate action, the world may not submit to you.

The commentary says this refers to trying to govern the people through artificial, coercive means.

The sage follows the Dao and lays the foundations for peace. One who does not cling to possession and control is less likely to lose what they have.

The Dao Jing says: “Cling to control, and you will lose it.”

If you despise the strong and rely on force, you will not hold power for long. The commentary says that whatever grows excessively powerful is bound to decline.

Emperor Wen of Han, a Western Han ruler, valued frugality and simplicity. Lady Shen did not wear robes that trailed on the ground. He disliked ornate clothing, just as the Daoist Classic says: clinging determinedly to something can cause you to lose it.

If one dislikes winning through force, one should not use one’s power to act arrogantly. A commentary on the Daoist Classic says: pursuing strength single-mindedly will inevitably lead to weakness.

Emperor Yao cherished the thatched steps of his palace. After ascending the throne, he acted with exceptional care. His words were like imperial edicts, and all the states under Heaven would obey them. A commentary on the Daoist Classic says: those below follow the example set by those above.

“Using the Dao to Assist the Ruler,” Chapter 32

When worthy ministers assist a ruler, they should not wage war relentlessly or use their power to act arrogantly. They should instead guard against the dangers these actions bring. The Daoist Classic says: those who use the Dao to assist a ruler do not rely on military force to dominate the world.

Places where armies have been stationed often become overgrown with thorns. Farming is also neglected, and fields are left untilled. This danger should therefore be anticipated. This is precisely the situation described in the Daoist Classic.

The outcome of war is difficult to predict, so it must be approached with caution. A commentary on the Daoist Classic says: the outcome cannot be assessed in advance.

One should end military campaigns, avoid taking pride in one’s achievements, and firmly restrain the army so that the people may live in peace and harmony. Then those in the four directions will naturally submit. A commentary on the Daoist Classic says: those skilled at assisting a ruler decisively stop the enemy, but make the peace and harmony of the people their chief concern. They do not seek victory for its own sake or flaunt their strength. Even after successfully ending a war, they should not invade others. They must also take care not to boast of their military achievements or become self-satisfied and arrogant, or they will invite defeat.

Deep foresight and the ending of war are the merits of one who assists a ruler. Why, then, promote military achievements and show off armor?

“Fine Weapons,” Chapter 30

Rather than fight and use military force, it is better to prevail through stillness and strategy. The Daoist Classic says: fine weapons are inauspicious things.

Emperor Yao was virtuous and magnanimous. The pure, quiet, Wuwei (non-action) simplicity of his way endured for a long time. He cherished his humble thatched dwelling, and auspicious signs appeared as a result. Emperor Yao once offered the world to Xu You, a legendary recluse.

When Emperor Yao laid down his weapons and ended the wars, the Way of the ruler flourished. He governed through Wuwei (non-action), and the people lived in peace, allowing the affairs of the realm to prosper.

Qin Shi Huang went against the Great Dao. He unified the realm through schemes and force, yet remained unsatisfied, and calamity began to take root. Hearing that someone had said the Qin dynasty would be succeeded by the Hu people, he built the Great Wall around the borders. But he did not foresee that Hu Hai would succeed him and that Zhao Gao would seize control of the court. Liu Bang and Xiang Yu raised their forces in Shandong, while Zhang Han and others were defeated in Hebei. Fearing punishment, Zhao Gao killed Hu Hai at Wangyi Palace, a Qin palace. How tragic.

Chapter 32: The Dao Is Ever Nameless

The uncarved block—the Dao in its simple, undivided state—may be small, but who would dare place anything above it?

The Dao Jing says, “Though the uncarved block is small, none under heaven dares make it a subject.”

If the lords and kings can hold fast to the Way of unity and purity and govern through Wuwei, the people will be at peace and willingly follow them.

A commentary on the Dao Jing says: “If the lords and kings can hold fast to the pure, unified Dao and teach through Wuwei, all things will naturally submit.”

The Virtue of the one who follows the Dao becomes manifest, like the streams that flow into the sea.

A commentary on the Dao Jing says: “When the Dao moves through the realm, it responds to and harmonizes with all things, like waters from the valleys converging into rivers and seas.”

Put Wuwei governance into practice, and all things will naturally fall into order.

The Dao Jing says, “If the lords and kings can hold fast to the Dao, all things will naturally submit.”

A clear, gentle breeze brushes over all things and brings warmth. Sweet dew nourishes them, and heaven and earth reveal their balanced harmony.

A commentary on the Dao Jing says: “If the lords and kings can hold fast to the pure, unified Dao, heaven and earth will be calm and peaceful; Yin and Yang will join in harmony, all things will be in accord, and sweet dew will descend, nourishing both orchids and mugwort. Rulers need not issue many commands: the people will naturally settle into their proper places. This is like a lord or king giving fairly according to what each thing requires and teaching the realm as gently as the spring breeze.”

How can we recognize the merit of Fuxi and Xuanyuan, legendary sage rulers of high antiquity, in teaching and transforming the people? It is like the bright, upright light of the sun and moon shining over all the world, making every land flourish with life as in spring.

Knowing Others Is Wisdom, Chapter 33

To discern good from evil is what it means to be wise.

A commentary on the Dao Jing says: To understand what others like and dislike is wisdom.

To know yourself and distinguish your own insight from ignorance is what it means to be clear-sighted.

A commentary on the Dao Jing says: When people recognize their own worthiness and unworthiness, they “turn their hearing inward to silence and their vision inward to formlessness.” They observe themselves within, without being drawn along by external sounds and appearances. This is called clarity.

Those who contend to prevail over others often rely on a momentary advantage in strength and power; only by casting off emotions and desires can the heart become clear.

A commentary on the Dao Jing says: To overcome yourself is what it means to be strong.

A commentary on the Dao Jing says: To overcome others depends only on might and force. If people can master themselves and cast off their desires, no one in the world can contend with them. That is true strength.

Yuan An, a man of the Eastern Han known for contentment in poverty, understood what it meant to have enough: though poor, he was better off than the wealthy. Lu Guang, whose identity here is unclear, let go of cunning calculations; by yielding, he gained greater honor.

A commentary on the Dao Jing says: Those who know contentment are rich. It also says: When people strive to do good and set their hearts on the Dao, the Dao responds to them.

Practice the Dao quietly and accomplish your work without needing others to notice; follow the Dao of Heaven in its enduring course and bring blessings to all living things.

A commentary on the Dao Jing says: When people restrain themselves and do not lose the way of nourishing life, they receive the primordial Qi gathered by Heaven and Earth and can thereby live long.

The Great Dao Spreads Everywhere, Chapter 34

The Great Dao spreads life far and wide, nourishing all things.

A commentary on the Dao Jing says: All things are born by virtue of the Dao.

Do not regard the Great Dao as worldly cunning and rules. All things return to the Dao, yet it does not set itself up as their ruler.

The Dao Jing says: All things return to the Dao, yet it does not act as their ruler.

All things flourish and thrive, yet the Great Dao does not claim credit for its accomplishments.

The Commentary on the Dao Jing says: All things are born and transformed through the empty, tranquil breath, and the Dao does not shirk this labor. It brings every function to completion but does not claim the merit as its own.

The sage follows the Dao, concealing his De and reputation. He is neither complacent nor arrogant.

The sage examines himself, takes the Dao as his foundation, and reaches a lofty state. The Commentary on the Dao Jing says: Thus the sage follows the Dao, does not dwell on his own merit, and never exalts himself; for this reason, he accomplishes great and far-reaching works.

After Yu Shun governed affairs and harmonized the tones of the zither, even the plants and trees seemed to regain their vitality, as though nourished by the warmth of a gentle spring breeze.

Chapter Thirty-Five: Holding to the Great Image

People return to the supreme Dao as rivers converge upon the sea, where all streams pay homage. The sage’s De accords with the Dao; he rules with his robes hanging loose and accomplishes great works.

The Dao Jing says: “Hold fast to the Great Dao, and all under Heaven will turn toward it.”

To discern the Great Dao beyond visible forms is not to depict it in colors. The Dao Jing says: “Look for it, but you will not see it.” The commentary explains: The Dao has no form. It cannot be seen like the colors blue-green, yellow, red, white, and black.

Nor can the things of the world that produce sound, such as string instruments made of strings and paulownia wood, reveal the Great Dao. The Dao Jing says: “Listen for it, but you will not hear it.” The commentary explains: The Dao cannot be heard like the five tones—gong, shang, jue, zhi, and yu.

Though the Dao is subtle and formless, it can transform people imperceptibly, enabling them, even in dreams, to reach the Three Isles, the legendary immortal mountains in the sea. It does not govern the world by dispensing favors from the court.

The state becomes prosperous and the people live in peace; the dynasty thereby flourishes and grows secure. The use of the Great Dao is inexhaustible, and a simple, generous way of life spreads everywhere.

The Commentary on the Dao Jing says: Govern a state by means of the Dao, and the state will prosper and its people live in peace; cultivate oneself by means of the Dao, and one can lengthen one’s life. Thus the Dao’s functions are without end. It also says: The Dao brings peace to all under Heaven without relying on spoken commands. That is why it cannot be seen or heard; yet a simple, generous way of life still spreads widely and all things flourish. Each year’s harvest is abundant, so the Great Dao’s functions are never exhausted.

Chapter Thirty-Six: When You Would Draw Something In

First let the desire to grasp reach its utmost, then bring it to rest. The Dao’s subtle transformations may seem plain, yet their principles are profound.

The Commentary on the Dao Jing says: Hence it says, “When you are about to draw it in…”

To curb the desires of living beings, first let them fully experience the distress caused by desire’s expansion. Then they may awaken on their own and return to a state of restraint. The Dao’s teachings may seem subtle, but their principles are profound.

Know that gentleness and humility invite little contention; forcefulness and hardness, by contrast, can easily bring misfortune. The Dao Jing (Classic of the Dao) says, “The soft and weak overcome the hard and strong.”

After achieving success and fame, Zhang Liang, a strategist of the early Han dynasty who was enfeoffed as the Marquis of Liu, no longer clung to worldly affairs. He chose to practice bigu (grain avoidance), a method of nourishing life practiced by ancient cultivators, and wandered with Chisongzi, a legendary immortal.

After helping the state of Yue achieve success, Fan Li, a senior official of the late Spring and Autumn period, withdrew from public life and left. He also cast a golden statue of himself. The King of Yue later missed him, and the gold…

Only by adapting to circumstances and exercising flexible judgment can one master affairs and accomplish great undertakings. A fine reputation is recorded in the annals and passed down through the ages. The commentary on the Dao Jing says that humility and adaptability enable one to master affairs. The original text continues beyond this point, but the passage is incomplete here.

“The Dao Is Constantly Without Action” (Chapter 37)

The Dao always follows its own nature and acts without forcing anything, yet nothing is left unaccomplished. The Dao Jing says, “The Dao is constantly without action, yet nothing is left undone.”

If rulers take the Dao as their teacher, the people’s hearts will change along with them. Once the myriad things have been brought to life and nurtured, they will follow the Dao and return to their original nature. If anyone tries to act through cunning, the rulers should use Dao and De to settle and reassure them.

If rulers keep to the Dao and practice Wuwei (non-action), the world will first return to simplicity, and then every region will be at peace and stillness.

When rulers govern through Wuwei, Heaven will send auspicious signs in response to their clear and upright rule, such as the waters of rivers becoming clear and fine lingzhi mushrooms appearing. The world will naturally be at peace, the imperial teaching will flourish, and the foundations of prosperity for generations to come will be laid.

The fascicle of Mysterious Hymns on the Dao Jing ends here.

The fascicle of Mysterious Hymns on the De Jing begins here.

Song Luan, newly appointed Administrative Judge for the Defense of Yingzhou, Acting Gentleman of the Palace Guard, Probationary Court Attendant in the Court of Judicial Review, and Concurrently Investigating Censor.

“One of High De Does Not Act from De” (Chapter 38)

Understand that a person of high De gives kindness without seeking repayment. Once they seek repayment, they will find it insufficient.

The commentary on the De Jing says: A person of high De gives without seeking gratitude in return. A person of low De gives, but always hopes to receive something in return.

Those who follow the great Dao and keep to their original nature remain at ease in simplicity and sincerity.

The commentary on the De Jing says: A ruler who follows the great Dao has an extraordinary power to aid the people. His merit and practice are complete, and his transforming influence circulates unseen. Thus he can rest in the sincerity of Dao and De, without becoming attached to the empty, superficial refinements of ritual and righteousness.

Through Wuwei, broaden your aspirations; do not dwell in empty display.

The commentary on the De Jing says: Deliberate action is a sign that the great Dao has grown weak; ritual and righteousness are merely the outward adornments of De. Therefore, the sage acts through Wuwei, rests in sincerity, and does not linger in superficiality. He sets aside the outward forms of ritual, abandons empty display, and holds fast to what is real.

The simplicity of the Three Sovereigns’ age is truly worthy of admiration; the weakened customs of the Six Kingdoms period are truly unworthy of praise.

The commentary on the De Jing says: To speak grandly of ritual in an age of simplicity is either arrogant or perverse; to forget ritual in an age of weakened customs is either foolish or deceitful. If one understands the principle and makes the proper adjustments, one should first set aside ritual’s outward forms and practice righteousness; then set aside righteousness and practice benevolence; then set aside benevolence and practice De; finally, forget the name of De and unite with the Dao. When people return to simplicity, they reach the Wuwei state of high De.

In governing the state, the greatest merit is accumulated unseen; this surpasses refining cinnabar in a golden cauldron.

Fuxi, the legendary ruler of high antiquity, drew the Eight Trigrams (Bagua) and opened the way to civilization. The Yellow Emperor, Xuanyuan, hung a precious mirror to bring peace to the realm. Yao governed without exertion, while Shun danced with feathered banners. Yu the Great controlled the floods, and Tang of Shang opened the hunting nets and set the animals free. All of them achieved great deeds in governing the realm, bringing the people to a state of flourishing instruction, peace, and long life. Can refining elixirs and cultivating oneself alone really be compared with their virtue?

“Of Old, Those Who Attained the One,” Chapter Thirty-Nine

When lords and kings attain the Dao (the Way)—that is, when they understand and follow it—they can bring peace to the realm.

The De Jing says: “Lords and kings attain the One, and thereby become models for the realm.”

All things can grow and multiply only by taking the Dao’s subtle, wondrous workings as their model.

A commentary on the De Jing says: “All things take the Dao’s subtle, wondrous workings as their model; thus they can come into being without perishing.”

To make this clear: once a carriage is taken apart, it no longer bears the name of “carriage” as a whole. Likewise, when lords and kings call themselves “orphaned,” “bereft,” or “unworthy,” they cast off titles that exalt them.

A commentary on the De Jing says: “‘Carriage’ is the name for the whole vehicle. When it is taken apart and its parts considered separately, there are wheels, shafts, axles, spokes, and so on, each with a different name; there is no longer a complete ‘carriage.’ When lords and kings call themselves ‘orphaned,’ ‘bereft,’ or ‘unworthy,’ they likewise shed their exalted titles and take lowliness as their foundation. This is to understand deeply the Dao of humility and keeping to emptiness.”

The lofty sky is empty and still, and so the stars shine brightly.

A commentary on the De Jing says: “Heaven takes the Dao’s stillness and emptiness as its model; hence it is lofty and is not polluted by the turbid Qi of the myriad things.”

The earth is substantial and tranquil, and so the four quarters remain steady.

A commentary on the De Jing says: “Earth takes the Dao’s yielding as its model; hence it is tranquil, bearing the myriad things for a long time without overturning or shaking.”

The Yellow Emperor, Xuanyuan, quelled the rebellion of Chiyou and aided the people, who received his blessings; his good name endured through the ages. Prince Jin played the sheng, drawing the phoenix to him, and later rode a dragon to become an immortal, transcending the world. He cultivated himself alone, untouched by worldly dust, embodying personal cultivation.

The Yellow Emperor pacified the rebellion of Chiyou and came to the aid of the people. The people received his blessings, and his good name endured for generations. Prince Jin, though he played the sheng to summon phoenixes, attained the Dao and became an immortal, riding a dragon up to heaven, achieved cultivation only for himself. He kept his thoughts on the human world without being tainted by it, and also bestowed kindness on others. He truly wished to help the people, but had no opportunity to put that wish into practice.

“The Dao’s Movement Is a Return,” Chapter Forty

Those who cultivate the Dao and seek the subtle gateway must not grow weary. Once they transcend the human world, they can manifest wondrous powers like those of Chisongzi and Wang Qiao, legendary immortals of ancient times.

When settled, the earth’s axis can bring forth all things in abundance. When the workings of the heavenly Dao are followed, the seasons and their climates can be brought into harmony.

A commentary on the De Jing says: This is like the firm movement of the heavens: the sun and moon proceed without pause, day and night, while the energies of the four seasons circulate in turn without ceasing. Applied to those who cultivate the Dao, this means that if they quiet their body and mind and allow the Qi within them to circulate continually, day and night, they too can endure as long as Heaven. The commentary also says that all things between Heaven and Earth arise from “being,” and that “being” is the Dao. The Dao can bring forth all things; therefore, all things between Heaven and Earth arise from “being.” If the myriad things receive the primal Qi of Heaven and Earth and circulate it without pause, day and night, they too can endure as long as Heaven. It further says that when things receive the harmonious primal energy of Heaven and Earth and the principles by which firmness and yielding operate, they can live long and transform swiftly. Hence the saying: “The things of Heaven and Earth are born from being; being is born from nonbeing.”

A wise minister devises plans for governing precisely to relieve the people and bring peace to the realm.

A commentary on the De Jing says: In using expedient measures, what matters is returning to what is genuine; in relying on tangible things, one must take the intangible as their root. To forget both expedient measures and what is genuine, both being and nonbeing, is the way to assist in governing.

The perfected person who has attained the Dao cultivates the true Way and roams freely and at ease.

Those who cultivate themselves cast aside clever schemes and ingenuity, rein in their talents, and devote themselves to practice. They find joy in freedom and ease amid what is hidden and subtle, and naturally do not understand the way of assisting ministers and setting the affairs of the world right.

When one cultivates the body and nourishes Qi, governs the state, and accomplishes great deeds, then, once hidden virtue—good deeds done without seeking reward—has fully accumulated, a path will naturally open to the Vermilion Palace, the fabled dwelling of immortals, where one may pay audience to the Immortals.

“The Highest Scholars Hear of the Dao,” Chapter Forty-One

The highest, middle, and lowest types of people all hear of the Dao, but once they begin to judge and choose in their hearts, each responds differently. Those of the highest type set their resolve and practice diligently, gradually gaining insight. Those who have lost their original nature, however, burst into laughter. This is the very height of ignorance and confusion.

The Dejing says: “Those of the highest type hear of the Dao and immediately put it into practice. Those of the middle type hear of the Dao and half believe, half doubt. Those of the lowest type hear of the Dao and burst into laughter. If it were not laughed at, it would not be worthy of being called the Dao.”

Walking the Dao is like taking every step along the edge of a deep ravine. This means that the Dao seems to move forward, yet in truth appears to retreat. A commentary on the Dejing says that those who truly understand the Dao often seem ignorant on the outside. They do not display their cultivation, but preserve and nourish the right way within. This is the practice of a sage.

Cultivating De is like acting in secret. When one’s accumulated deeds are complete, one’s name is quietly recorded in the Jade Emperor’s Palace, a celestial palace in Daoist belief. A commentary on the Dejing says that one should cultivate De inwardly, seeming to act in secret and seeking no recognition from others. Even after accomplishing good works, one should not boast of them.

Chapter 42: The Dao Gives Birth to One

Teach people to value softness and weakness, for in this way they can preserve themselves. Understand that those who act with force and arrogance will ultimately lose the natural way. The Dejing says: “Those who are forceful and arrogant meet a bad end.”

Lessen the desire to contend for victory and remain humble; then De will rise high as a mountain. A commentary on the Dejing says that when lords and kings call themselves “lonely” or “bereft,” using humility to restrain themselves, do they not seem to diminish themselves while actually gaining something?

Indulging in greed and desire unsettles the field of the heart. A commentary on the Dejing says that foolish people covet rank and status, rush to advance, and acquire wealth by any means. They seem to gain something, but in reality they lose.

The moon hangs in the autumn sky, its clear light shining across a thousand miles. The river surges, its waves sounding as though they shake every stream. Fan Li, who assisted King Goujian of Yue, left behind a model of seeing through worldly affairs and withdrawing from public life. Aboard his boat on the Five Lakes, he found contentment amid the clear wind and bright moon.

Fan Li relinquished wealth and honor, withdrew to live in the land of Yue, and eventually followed his nature amid the Five Lakes. He may be said to have understood and put the Great Dao into practice early in life.

Chapter Forty-Three: What Is Softest Under Heaven

The softest thing under Heaven can drive what is hardest. “What is softest” refers to a person’s original, uncorrupted nature. When one rushes about amid worldly affairs and is tainted by the world, desires and passions fill the heart, and the heart grows hard. This saying thus makes clear that nothing hard can compare with the softest nature.

Do not be misled by the world’s surroundings; hold fast, alone, to a state of emptiness, stillness, and clarity. “Nonbeing” means remaining untouched by worldly conditions, emptying the heart of distracting thoughts, and dwelling alone in “the obscure and the subtle”—a quiet, elusive state that is difficult to perceive—and in purity and stillness. In this way, one’s nature remains whole and unobstructed, undisturbed by desire.

Understand that “not speaking” does not mean keeping one’s mouth shut. In principle, being and nonbeing can be joined; in teaching, speaking and silence can also accord with each other. Even when one’s words reach throughout the world, one can avoid wrongdoing through speech.

From this, one can understand that Wuwei (non-action) has its own benefits.

Before the first frost, the crane’s cry rings clear, as though in harmony with the sounds of Heaven. Amid wind and snow, the pine stands steadfast, revealing a bearing that transcends the ordinary world. When body and mind are pure and still, they can accord with the Dao.

When body and mind are quiet and clear, one forgets tastes and desires. Contemplating the Jade Capital, the Daoist celestial realm, gives direction to one’s cultivation. If one takes the Dao as one’s guiding principle, one can see the road to the Jade Capital and reveal a bearing beyond the ordinary world.

Chapter Forty-Four: Which Is Dearer, Name or Self?

The more one accumulates, the more one often loses when loss comes.

Knowing when to stop keeps one clear of danger; this may be called wisdom.

Greed for fame brings calamity and may even cost a person their life. Seeking a luxurious home and accumulating great wealth can also bring harm.

The commentary on the De Jing says: A person who devotes their heart to pursuing wealth hopes to gain riches, yet may end up losing their life because of them. Which matters more: the body or possessions? So one should give up jade and precious treasures to preserve the harmony of body and mind. Alas, if greed for possessions costs a person their life, what value is there in a house piled high with fine jade?

Wind sweeps across the ruins of Weiyang Palace, stirring the thick grass.

Xiao He oversaw the construction of Weiyang Palace. It had many halls and chambers, and was vast in scale; it was once called the most magnificent place under heaven. Now the palace lies in ruins, and only lush grass remains at the old site. Seeing how prosperity turns to decline is enough to make one wary of greed.

Water flows through the Garden of the Golden Valley, once the estate of Shi Chong of the Western Jin, as the slanting sun shines over it.

The Garden of the Golden Valley was once the height of wealth and splendor, all recorded in the histories. Now wild water runs through it, and the garden has swiftly become a ruin. How could the setting sun shining on this desolate scene fail to stir sorrow?

Those who cultivate the Quanzhen Way and harbor no greed should be able to smile at the Marquis of Sui’s pearl, the legendary precious night pearl.

The commentary on the De Jing says: Fame is merely an appendage to real achievement. Yet people in the world lose their lives pursuing fame. Therefore, one should give up fame and rank to preserve one’s original nature.

“The Great Accomplishment Seems Incomplete,” Chapter 45

A person whose heart is not moved by agitation or stillness needs a broad-minded outlook that treats all things as equal and rises above worldly concerns.

The De Jing says, “Agitation can overcome cold; stillness can overcome heat.” The commentary explains: Only a person who is clear and still, practicing Wuwei (non-action), can keep the mind settled and the will firm enough not to feel cold amid agitation or hot amid stillness. Only by dissolving the distinction between agitation and stillness does one accord with the Way under Heaven.

I think of Ji An, the upright and outspoken Han official. Who today could carry on his example?

The commentary on the De Jing says, “The most upright person can seem bent.” Ji An was plainspoken and honest. When discussing government affairs and correcting mistakes, he never shied away from taboo subjects. Who today could inherit his integrity?

Speaking of skilled debaters, I think of Su Qin, the strategist of the Warring States period. His eloquence, too, once brought calamity upon him.

The De Jing says, “Great eloquence seems halting.” Su Qin was an envoy who tried to persuade the six states, and became famous for his clever schemes and empty show. He later went to Qi, where an assassin killed him. Su Qin loved wearing the seal of office for all six states, yet did not fear the calamity that would come if he lost his position. Boasting of his eloquence and relying on his cleverness, how could he fail to make people wary?

Though white jade is pure and flawless, it should conduct itself as though it had spots and blemishes.

The commentary on the De Jing says: Even when learning and conduct have reached a very high level, one should remain humble and self-contained, as though still lacking something.

Be like clear river water: keep the heart open and still, deep and composed.

The commentary on the De Jing says: Keeping the heart open, still, and humble is the way to remain full. When fullness does not overflow, wealth and honor can be held for a long time and drawn upon without being exhausted.

The fine example of Tang Yao and Yu Shun yielding the throne in humility has been handed down through the ages. Seek out their virtue in the reliable histories, and their fragrant deeds can still be read there.

The commentary on the De Jing says: After a ruler has reached a high level in governing and educating the people, he should be all the more humble and yielding, as though he still fell short. In this way, his virtue renews itself each day, and his governance does not decline.

Chapter Forty-Six: When the Dao Prevails in the World

Liang Ji lacked ability, yet relied on favor at court. He did not understand contentment, nor could he help the ruler follow the right path.

The De Jing says, “No calamity is greater than not knowing contentment.” Liang Ji is an example: though lacking ability, he relied on favor, which was precisely a sign of discontent.

At that time, the Han dynasty was in a perilous decline, while the Liang clan monopolized power and acted with unchecked arrogance.

During the reign of Emperor Huan of the Later Han, the state grew steadily weaker and public morals increasingly shallow. Liang Ji held the highest rank, yet neither served the ruler loyally nor restrained himself through frugality. Instead, he made his whole family arrogant and powerful, becoming a domineering minister who seized control. When fortune grows excessive, calamity follows. In the end, he brought ruin upon himself and the destruction of his clan—a truly grievous fate.

Sun Shou, Liang Ji’s wife, had lost sight of her true nature and was immersed in lavish dress and adornment.

Zhang Gang, however, refused to concern himself only with minor local matters.

The Han court dispatched eight inspectors to tour the regions and examine local customs. Zhang Gang buried his carriage wheels outside Luoyang and refused to continue, saying, “When wolves and jackals block the road, why bother questioning foxes?” He then submitted a memorial exposing Liang Ji’s crimes.

Liang Ji’s crimes mounted to the full, and in the end he was executed; even his three branches of kin were wiped out. His disgraceful deeds were entered into the histories, to be lamented for ages to come.

Emperor Huan believed that Liang Ji was extravagant and licentious, and that his crimes were grave. He therefore ordered Shan Chao and others to surround Liang Ji’s residence and execute him.

His crimes piled up until he was finally destroyed, and his three clans were wiped out as well. These disgraceful deeds were recorded in the histories and handed down for ages, inviting our sorrow.

“Leaving No Doorway Uncrossed,” Chapter Forty-Seven

There is no need to tax the mind by peering outside the window in order to grasp the way of Heaven.

The De Jing says, “Without looking out through the window, one can know the way of Heaven.” The commentary explains that a sage can understand the world without leaving home because he can infer others from himself, and other households from his own.

The rulers of the Qin and Han relied on warfare and schemes, while Tang Yao and Yu Shun governed through stillness and clarity of mind.

The commentary on the De Jing says that when a ruler is still and practices Wuwei (non-action), the Qi of the world naturally comes into harmony. When desires are excessive, affairs of state become chaotic and murky.

The Nine Categories recorded in the Hetu emerged from the river, and the people cried out, “Long live!” Their voices carried through deep mountains and hidden valleys.

If a ruler can model himself on the Great Dao and govern through stillness, Heaven and Earth will manifest auspicious signs, and the people will support and praise him.

The rulers of the Six States brought on war, shedding the blood of both sides. They made treaties in vain, yet continued to harm one another.

It is lamentable that the rulers of the Six States did not pursue governance through stillness, but prized cunning and political schemes instead. Their oaths became empty words bought with blood, while each side still harbored designs to seize from the other.

“The Pursuit of Learning Brings Daily Increase,” Chapter Forty-Eight

To shoulder a book chest and seek out a teacher, one must value what can be learned and achieved. Sharp words are like a treasured sword honed to a cold gleam.

Writing in an elegant style naturally reveals beauty as striking as mountains and rivers. With such abundant talent, why depend entirely on the cleverness of brush and inkstone?

Do not take pride in composing works as sublime as “White Snow” merely because you delight in ornate phrasing. Have you ever considered how the ancients gathered fireflies to light their books as they studied diligently?

Only by gradually reducing selfish desires can one understand that striving and contrivance wear down both body and mind.

The De Jing says, “In the pursuit of learning, one increases day by day; in the cultivation of the Dao, one decreases day by day.” The commentary adds that those who seek learning increase their knowledge and experience each day, while those who cultivate the Dao daily reduce contrivance and attachment. Increasing knowledge and experience is the gradual process of study and practice; reducing contrivance is the gateway to realizing the Great Dao. One can therefore first accumulate the work of study and practice, then let go of attachment to that work, and finally realize the Great Dao. Is this not worth pursuing?

“The Sage Has No Fixed Mind,” Chapter Forty-Nine

The sage appears in the world without any fixed pattern in conduct or intention.

The De Jing says that the sage has no preconceptions and always makes the people’s hearts his own.

The sage responds to all things and extends kindness, caring deeply for living beings like a loving mother.

A commentary on the De Jing says that the sage’s heart responds to the influence of external things. Because each response depends on what is encountered in the moment, the sage has no fixed intention.

The sage comforts the people as one would care for infants, embodying the ruler’s benevolence.

A commentary on the De Jing says that the sage cares for the people as a loving mother cares for her children, and so regards them all as infants.

The sage makes clear that he values goodness and trustworthiness, thereby revealing the ruler’s Virtue (De).

A commentary on the De Jing says that when the people are good and trustworthy, the sage treats them with goodness and trustworthiness. When they are not good or trustworthy, the sage still teaches them with goodwill, allowing them to feel the sage’s kindness and thus become good and trustworthy.

The sage welcomes admonitions as bitter medicine, yet dislikes the sensual pleasures of sheng music, fearing that he may become absorbed in music.

A commentary on the De Jing says that the sage is broad-minded, able to tolerate the crude and accept what is impure. Following the Dao and taking Heaven as his model, he practices goodness and trustworthiness himself, allowing the people to feel the transforming influence of his Virtue. Without realizing it, they come into accord with the workings of Wuwei (non-action). If a ruler can accept admonitions and cast off delusion, he too can naturally become good and trustworthy.

The people of all nations joyfully turn to the sage. The sage sees all things clearly, and his heart is calm, like the moon shining over the palace.

A commentary on the De Jing says that the people turn their eyes and ears toward the sage. It also says that, transformed by the sage’s Virtue, the people become good and so listen to and look toward him.

“Entering Life, Leaving Death,” Chapter Fifty

Those who understand the principles of life and those who have lost sight of their roots travel the same road through life.

A commentary on the De Jing says that understanding the principles allows one to transcend life and death, while remaining deluded leads toward death.

As for clarity and disorder, their principles are ultimately different. Accumulate merit and Virtue, and you can rise straight to the heavens.

Those immersed in worldly life and attached to fame and profit can only lament as the years pass and their hair turns white. If they can visualize immortal realms such as Penglai and Fangzhang, they can grasp the Great Dao.

Note: “Bitter medicine and stones” is a metaphor for admonitions that are difficult to hear but can cure one’s faults. “Sheng music” refers to the sounds and sensory pleasures of music such as the sheng. “Visualizing Penglai and Yingzhou” means contemplating these immortal realms during cultivation.

To become immersed in worldly affairs and crave fame until one’s hair turns white is truly lamentable. If one can think of Penglai and Yingzhou, legendary realms of the immortals, one may come to some understanding. Only by letting go of attachment to sensual desire can one recognize the folly and delusion of ordinary people. Mount Wei, where Prince Jin is said to have attained the Dao, is faintly hidden above the clouds. One imagines he would smile as he watched the dust of the world obscure the path along which the Great Dao is traveled.

Prince Jin attained the Dao on Mount Wei. Riding on a white cloud, he raised his sleeve in farewell to the world, then departed.

Chapter Fifty—The Dao Gives Birth to Them

All things begin to come into being through the Dao.

A commentary on the De Jing says, “The Dao begins to give birth”: this refers to “the One.” The One gives rise to Yin and Yang, and Yin and Yang in turn give rise to all things. From this we know that without the Dao, things of every kind could not come into being.

The sage promotes virtue and takes as a model the Dao, which is perfectly integrated and clear.

A commentary on the De Jing says: Heaven treats all things by enabling them to grow without claiming them as its own, acting without relying on its own efforts, and nurturing them without ruling over them. It lets them develop naturally; this is the virtue of Heaven. A ruler governing the world should act in the same way.

Through Wuwei (non-action), the transformations that nurture all things are made clear, and the world is brought to peace.

The De Jing says that the foundations of the Dao and De (Virtue/Power) lie in Wuwei; they do not deliberately seek honor. All things simply honor them of their own accord. This shows that their exalted position arises naturally.

They nurture all things without ruling over them, and their merit shines as brightly as the sun and moon.

The De Jing says, “They nurture all things, yet do not rule over them.”

Rain and dew bestow abundant blessings, reviving plants and trees; the ruler’s decrees are proclaimed, bringing good fortune to the people.

A commentary on the De Jing says: The Dao does more than bring all things into being and sustain them. It also enables them to grow and mature, nourishes and protects them, and allows each to preserve its own nature and life. If a ruler can follow this example, whether governing the state or cultivating himself, he will accord with the exalted status of the Dao and the preciousness of De. This honor is like a rank bestowed by nature: all things naturally turn toward it.

When blessings are extended everywhere to all things, the ruler’s transformation through De can spread far and wide. People from the four seas will wholeheartedly turn toward him, and the world will naturally be at peace.

A commentary on the De Jing says: The exalted status of the Dao and De does not come from being conferred by rank. They are honored naturally because they bring all things into being and bestow blessings upon them.

Chapter Fifty-Two—The World Has a Beginning

In cultivation, one must use body and mind with care and restrain the six faculties—eyes, ears, nose, tongue, body, and mind, along with their perceptions and thoughts.

A commentary on the De Jing says: If one does not indulge the six faculties, one will naturally avoid misfortune.

In the end, one can thus stay clear of danger and preserve one’s life.

The commentary on the Classic of De (Virtue and Power) says: If you indulge the six faculties—sight, hearing, smell, taste, touch, and thought—boast of what you see and hear, and satisfy your preferences, you will invite calamity, perhaps bringing on a lifetime of suffering from which it is hard to recover. If you rein in the six faculties, you can avoid calamity and remain safe throughout your life.

Be wary of the temptation of delicious foods that comes from appetite, and guard against the mind and spirit being disturbed by external things such as an elaborate phoenix coiffure. The commentary on the Classic of De says that the mouth is the part of the body that brings on the most trouble: disputes arise from it, and flavors can also unsettle the heart and mind. If the eyes, ears, nose, and other senses are not led astray by cravings, you can avoid spending your life wearied by desire. Bear’s paw is a precious delicacy, but it too should be approached with restraint.

Refine and nourish the Qi (vital energy) so that worldly desires cannot taint you. The commentary on the Classic of De says that by constantly holding fast to subtle Qi that is clear, still, and peaceful, and not letting it dissipate, you can cultivate yourself and remain safe for a long time.

By holding to gentleness, you can stay close to the Dao (the Way) for a long time. The Classic of De says, “Hold to softness, and day by day you grow stronger.”

Learn from Kong Guang’s practice of speaking carefully and keeping confidences. A high-ranking official in the Han dynasty, Kong Guang was once asked what trees were planted before the Warm Chamber Hall. He never answered, because he was cautious about keeping secrets and would not disclose matters of the palace precincts. This shows that those who restrain their sharpness and act with care can turn toward good fortune and virtue. The commentary on the Classic of De says that one should speak carefully, eat in moderation, refine and nourish the breath, and keep one’s radiance concealed.

Trust that the Dao is inherently level and broad; do not lose its guiding principles by taking crooked shortcuts. The Classic of De says, “The Dao is very level, yet people prefer byways.” The commentary explains that “level” means smooth and even, while “byways” are crooked paths. The Dao of Wuwei (non-action) is not difficult to follow, yet people often take crooked paths of deliberate action. Byways are dangerous and hard to travel; the great road is safe and easy.

Consider the effort of building a towering palace and decorating its walls with carved designs. How could that compare with living in a simple palace and eating plain food?

The Commentary on the De Jing says: If palaces are built on a grand scale and covered walkways and halls are embellished, the people will have to toil at all kinds of construction work. How could their fields not lie fallow? And when the fields lie fallow, how could the granaries not be empty?

Promoting civil virtue is like shaking a wooden clapper bell, used in ancient times to announce government orders and teach the people. Bringing an end to military force is like putting away the banners of foreign campaigns.

The Commentary on the De Jing says: If one neglects civil virtue and only strengthens military defenses, one loses the guidance of rule through Wuwei (non-action).

If, in governing the state, one can occupy a high position and shoulder great responsibility, it is like the sun hanging high, casting its light as far as the sea.

The Commentary on the De Jing says: The Sage’s virtue shines like the sun. Only when the sun hangs high in the sky can it illuminate the four directions. If the Sage does not occupy such a position and bear great responsibility, he cannot bring aid to all under Heaven.

Good builders cannot be uprooted

What is built on a firm foundation cannot be uprooted.

The Commentary on the De Jing says: When one establishes oneself and governs the state through Dao and De, the foundation cannot be shaken.

Then the sacrifices to the soil and grain spirits—the gods of the land and grain who represent the state—can continue from generation to generation.

The De Jing says that ancestral sacrifices will not cease, and the state’s foundations will endure for a long time.

When the ruler keeps faith and the ministers are loyal, deep virtue flourishes.

The Commentary on the De Jing says: When one cultivates Dao within the state, the ruler keeps faith and the ministers are loyal; all proper ethical relationships then arise naturally.

Respect elders, care for the young, and teach both the wise and the unlearned, so that virtue becomes evident and widely known.

The Commentary on the De Jing says: To cultivate Dao in one’s community, one must respect elders, care for children, and instruct those with little understanding. Such virtue is profound and difficult to surpass.

When the waters flow toward the vast sea, all under Heaven becomes as peaceful as in the age of Yao and Shun. The sound of the qin summons the gentle southern breeze, and all things grow through warm seasons.

The Commentary on the De Jing says: If one cultivates Dao in governing the state, one can learn from states that do not cultivate Dao, taking the benevolent rule of Tang Yao and Yu Shun as a model and the crimes of Jie and Zhou as a warning. In this way, government becomes clear and the age peaceful.

By following the Wuwei way of the Great Dao and occupying the imperial throne—the great treasure—with a tranquil mind, one brings forth the auspicious sign of a star of longevity.

Replete with De

Those who cultivate profound De preserve their true nature, just like an infant.

The Commentary on the Scripture of De says: A person who has attained the Dao (the Way) possesses profound moral cultivation and behaves with the innocence of an infant.

Three poisons deprive people of their simplicity and peace.

Chapter 55: “Profound De”

Hold deep De (Virtue/Power) within and preserve your natural innocence, like an infant.

The Commentary on the Scripture of De says: A person who has attained the Dao possesses profound moral cultivation and behaves with the innocence of an infant.

The Scripture of De says: “Poisonous creatures do not bite him; fierce beasts do not pounce on him; birds of prey do not seize him.” The commentary explains: A person of deep De does not let the things of the outside world disturb the mind and spirit. That is why such a person can be compared to an infant: outwardly simple and peaceful, inwardly possessing the highest De. Here, poisonous creatures represent anger, fierce beasts represent delusion, and birds of prey represent greed for food. Once these three poisons are cut off, they can no longer cause harm.

Zhang Liang gave up grain and no longer sought high office or generous emoluments; Xu Mai cultivated body and mind and lived in seclusion amid dense vegetation.

In the Han dynasty, Zhang Liang stopped eating the five grains and followed Master Red Pine in cultivating the Dao. In the Jin dynasty, Xu Mai cultivated the Dao, traveling widely through scenic mountains and waters and sparing no effort to journey great distances.

Few truly understand the constant Dao, while those who covet rank and emoluments grow ever more numerous.

The Commentary on the Scripture of De says: If people understand that gentle, harmonious Qi (vital energy) and the way of softness and weakness benefit them, they have grasped the constant workings of the Dao. The commentary also says: People contend for rank and emoluments, chasing wealth and prominence, and their desires grow day by day. They do not understand that they should hold fast to the constant Dao and seek it. Instead, they pursue pleasure excessively and lead themselves toward death.

Do not boast of your strength or strive to overpower others. Decline will eventually follow; what will you do then?

The Commentary on the Scripture of De says: When things reach the height of their strength, they begin to decline. Therefore, one should guard against relying on one’s strength. Those who depend on force do not accord with the Dao.

Chapter 56: “Those Who Know Do Not Speak”

Few truly understand the principle: they do not speak much, having already grasped its true meaning. Even if the Jade Rooster argues eloquently, how could it truly understand?

The Commentary on the Scripture of De says: The Dao has no form and cannot be expressed in words. Only those who have realized it for themselves can understand.

The Dao De Jing says that those who awaken to the Great Dao and become one with all things have no private interests. Others therefore cannot deliberately draw close to them or keep their distance. They are not enticed by gain or troubled by misfortune. Like a turtle dragging its tail through the mud, they refuse to be put to work by worldly power.

Xu You lived in seclusion on Mount Ji. When Yao offered him the empire, he firmly declined. Yan Ling was an old friend of Emperor Guangwu of Han, yet he did not covet high rank and later returned to fish in the Tong River. Both embodied an attitude of following nature and seeking no honors.

When attachment and craving for external things are dispelled, the mind becomes quiet and detached. When one is not led by the desires of the senses, the gateway of desire closes of its own accord. By clinging neither to closeness nor distance, gain nor harm, rank nor lowliness, one can become worthy of the world’s respect. One’s virtue then appears noble, rising above the ordinary world.

Chapter Fifty-Seven: Governing the State through the Dao

In governing a state, it is best to follow nature and issue few commands. The Dao De Jing says that only by governing through Wuwei (non-action) and leaving things undisturbed can one gain the realm. A wise ruler does not let desires unsettle the mind or pursue luxurious and ornate things. By teaching the people through personal simplicity, the ruler allows them to return naturally to simplicity as well.

Thieves cannot be suppressed merely by tightening the laws and casting a wider legal net. The Dao De Jing says that the more numerous and intricate the laws, the more thieves there will be. To bring stability to people’s lives, taxes and labor obligations should also be reduced, so that the people can live in peace.

As prohibitions multiply throughout the realm, the people grow poorer. A commentator explains: When prohibitions are numerous, people are forbidden to use the resources of mountains, forests, lakes, and marshes, whether or not those resources are available. Heavy taxes are also imposed. How could the people fail to grow poorer?

The simple, honest way of life in the time of Yao was deep and rich, like fine wine; governance through stillness and Wuwei (non-action) was like the bright moon reflected on a river.

The De Jing says, “I cherish stillness, and the people will naturally become upright.”

Why make the people fearful and uneasy? Only when government acts with restraint can the people of the realm live in peace.

The De Jing says, “When government orders are harsh and intrusive, the people become troubled and uneasy.” A commentator adds: When government orders are lenient and humane, the people naturally become simple and honest.

On “When Its Government Is Indifferent” (Chapter 58)

Misfortune and good fortune spring from the same path. They depend on one another and transform into one another.

The De Jing says, “Misfortune is where good fortune leans; good fortune is where misfortune lies in wait.”

The sage sees things clearly, yet keeps their brilliance within.

The De Jing says, “Be bright, but do not dazzle.” A commentator explains: Although the sage has unusual insight, they often restrain their sharpness and do not flaunt their intelligence or unsettle others.

King Goujian of Yue withdrew to Mount Kuaiji, then later grew powerful; King Fuchai of Wu built a nine-tiered terrace and soon met defeat.

After King Goujian was defeated by King Fuchai and faced a desperate situation, he withdrew with his remaining troops to Mount Kuaiji. He followed Fan Li’s counsel and sued for peace with the king of Wu, eventually securing permission to return home. After defeating Yue, King Fuchai built a nine-tiered terrace and became absorbed in the beauty of Xishi. He also killed Wu Zixu and made an alliance with Zhao Yang, but did not cultivate benevolence and virtue. Yue later took its revenge, and Wu was swiftly defeated; the terrace too became a ruin.

Jia Yi was demoted to Changsha and willingly accepted his diminished position.

During the Han dynasty, Jia Yi was once favored by Emperor Wen. Later, he was opposed by Marquis Zhou Bo, Guan Ying, and others, and was sent to serve as tutor to the King of Changsha.

Later, Emperor Wen summoned Jia Yi back from afar and received him in the Xuanshi Hall.

Jia Yi lived during the Han dynasty. Emperor Wen valued and appointed him, but he was not accepted by the Marquis of Jiang, Zhou Bo, or Guan Ying and others. He was later demoted to serve as tutor to the King of Changsha.

Later, Emperor Wen issued an edict summoning him back to the capital. Jia Yi left distant Changsha and returned to court.

Emperor Wen received Jia Yi in the Xuanshi Hall. Taking the opportunity to explore profound principles, Jia Yi wrote of “Heaven and Earth as a furnace,” suggesting that Heaven and Earth are like an immeasurable smelting furnace.

When Jia Yi was first banished to Changsha, he was deeply disheartened. The land in central Hunan was low-lying and damp, which filled him with worry and fear. Strange birds were also said to appear there, and people considered them taboo. Feeling trapped and blocked in his prospects, Jia Yi wrote “Rhapsody on the Owl” to clarify the meaning of life and death and to understand adversity and success. In the rhapsody, “Heaven and Earth as a furnace” means that people should entrust their hearts to Heaven and Earth and not presume to fathom the patterns by which fortune and misfortune transform. In time, Jia Yi did leave that remote place and return to the capital.

Governing the People and Serving Heaven, Chapter Fifty-Nine

In governing the realm, nothing is better than valuing frugality and taking care of resources.

The Dao De Jing says, “In governing the people and serving Heaven, nothing is better than frugality.” The commentary explains that se here means to cherish and conserve. A ruler who wishes to govern the people and honor Heaven should take care of resources and keep the state granaries full. When the people understand proper conduct and the three farming seasons are left undisturbed, Heaven will send down good fortune.

Those of generous virtue often remain humble and guard the ruler’s residence.

The commentary on the Dao De Jing says that wise rulers and worthy ministers often wear plain clothes. This is precisely how they follow the Way of frugality and care.

Cherish the fox-fur robe, and keep one’s conduct unstained.

The commentary on the Dao De Jing mentions that Yan Ying wore a single fox-fur robe for thirty years, illustrating the frugal, caring conduct of a worthy minister.

Abandon the plan to build a terrace, and frugality will leave resources to spare.

Emperor Wen of Han valued frugality. When he heard that a terrace was to be built, he said the cost would equal the wealth of ten households, then ordered the project stopped.

Restrain your own consumption and extend your favor to the people; they will respect you and willingly rally to you.

The commentary on the Dao De Jing says that sages reduce what they have in excess to make up for what the people lack.

Extravagance without limit and relentless warfare leave the state depleted.

A ruler who relies on possessing the realm and having a powerful army may launch a major campaign in the Yunzhong region, then go to sea in search of immortals. The result is an exhausted treasury and a people worn down by hardship.

To investigate the root and strengthen the foundation is the way to long life.

A commentary on the De Jing says: Through actions that cherish the people and restrain oneself, one cultivates the virtue of governing the people and reverently serving Heaven. If a ruler can put this virtue into practice, he can not only give his country deep roots and lasting stability, but also live long and see far, riding on white clouds to the realm of immortals. The Yellow Emperor was such a person.

There is no need to follow General Wencheng’s example and petition for office.

During the reign of Emperor Wu of Han, Li Shaojun petitioned for an audience, claiming to understand the arts of the immortals. He was then appointed General Wencheng. Later, he hid a forged letter inside an ox’s stomach and pretended to discover it when the animal was cut open. People identified signs of forgery, and Emperor Wu had him executed.

Chapter Sixty: Governing a Great State

To govern the world through the Dao, one should put an end to grasping after what one does not deserve. Then the spirits will not bring harm; instead, they will follow the ruler’s way of governing.

A commentary on the De Jing says: Governing the world through the Dao means not grasping after blessings one has no right to expect. In this way, the spirits will not display their supernatural powers to disturb the human world.

Qin Shi Huang surveyed the lands east of the passes like a tiger, yet failed to practice benevolence. Yu the Great cut through Longmen and protected the people of the Nine Provinces.

A commentary on the De Jing says: The Book of Zhou says that when the realm is well governed, the fragrance of virtue moves the spirits. Millet and grain offered in sacrifice have no true fragrance; what is truly fragrant is radiant virtue. For a sage governing the world, the foremost task is to save the people. Virtue, like a fragrance, moves Heaven, Earth, and the spirits. It can bring enduring prosperity and well-being, and allow the fortunes of the state to continue without end. Qin Shi Huang surveyed the lands east of the passes like a tiger but did not cultivate the civil virtues; in the end, Liu Bang and Xiang Yu destroyed him. Yu the Great cut through Longmen and directed the rivers into the sea, saving the people of the Nine Provinces from floods and fulfilling the purpose of saving the people.

Moonlight mingles with the sound of a qin, making the long night seem more distant; autumn rain veils the round pond, leaving its waters clear and still.

A commentary on the De Jing says: The central teaching of this chapter is to take stability and purity as one’s foundation. Here, the qin represents holding fast to the right way, while autumn represents clarity and stillness. The scenery is used to illustrate the teaching.

Once instruction has taken effect, people and all things no longer harm one another, and auspicious clouds appear of their own accord.

The De Jing says, “The spirits do not harm the people, and the sage does not harm the people either.” The main point of this chapter is that clear stillness and uprightness are the foundations of good governance. It uses the zither as an image of holding fast to the right way, autumn as an image of clarity and tranquility, and historical examples to confirm its teaching.

When governance brings both sides to the point where they no longer harm one another, auspicious clouds and favorable Qi naturally arise.

The De Jing says, “The spirits do not harm the people, and the sage does not harm the people either.”

Chapter 61: A Great State Is Like a Low-Lying River

The eastern sea is skilled at remaining low, and so all the rivers flow into it.

The commentary on the De Jing says: The sea lies low, so the rivers naturally flow toward it. When a great state is humble and takes the lower place, the many states naturally attach themselves to it.

With a gentle and tranquil heart, one can grasp truths that transcend the ordinary world.

The commentary on the De Jing says: If a ruler can maintain gentleness and tranquility, the people of the world will gladly come to him.

A great state uses the virtue of humility to uphold the way of kings; the feudal lords will then look up to the court and make their way to the palace.

The De Jing says: A great state treats a small state with humble virtue and takes the lower place in relation to it in order to incorporate it and make it a subject. A small state attaches itself to a great state in order to draw upon its power.

Before returning to his own state, Duke Wen of Jin traveled through Chu and was treated with great courtesy by the king of Chu. The king asked how he would repay this kindness in the future. Duke Wen replied, “If we ever meet in battle, I will withdraw three she.” Later, after returning to Jin, Duke Wen did indeed fight Chu, kept his promise, and eventually became the leader of the feudal lords. Prince Hu of Zheng once helped Qi win merit, and Qi wished to marry him to one of its daughters. But he refused, saying, “A small state does not form a marriage alliance with a great state.” Later, he was driven out by Cai Zhong and lost the support of the feudal lords. This shows that he let an opportunity slip away.

Do not grow lax or neglect your duties. Uphold deep and lasting virtue, keep the people’s hardships in your heart, govern diligently, and remember to rise early and retire late.

The commentary on the De Jing says: A great state must always guard against complacency and excess.

Chapter 62: The Dao Is the Mystery of All Things

To follow the mysterious principles of the Dao and investigate its profound depths, one must keep the heart empty and still, remain humble and self-effacing, and rise above worldly concerns.

The Scripture of De (Virtue) says, “The Dao is the hidden root of all things.”

A worthy minister is one who carries the heart of the Dao, understands how things work, and assists a ruler who governs through Wuwei (non-action).

A commentary on the Scripture of De says: Unless someone has the highest virtue and a heart of great compassion, how could they esteem the Dao as this profound root, remain humble and self-contained, and transcend worldly concerns? This, too, is a sign of the aspiration to help all living beings. The scripture also says, “Thus the Son of Heaven is established and the Three Dukes appointed so that they may jointly teach those who do not act rightly.”

The sage aids all things with an impartial heart and teaches people in gentle words, guiding them patiently and drawing those who have lost their way and act wrongly back toward the good.

The burdens of wrongdoing and entanglement will eventually dissolve. Once one has awakened to the Great Dao, one can draw near to the Jade Capital—the Daoist realm of immortals—and to the cinnabar crane.

A commentary on the Scripture of De says: The Dao lies in awakening to it, not in pursuing it deliberately. Once awakened, the burdens of wrongdoing and entanglement naturally disappear, and the mind comes into accord with Chongxu, the realm of stillness, emptiness, and clarity.

Chapter 63: Acting through Wuwei

The Perfected Person, one of profound virtue, responds to things as they arise, without letting worldly cleverness disturb the spirit.

A commentary on the Scripture of De says: People often turn one matter into a source of further trouble; cultivators of the Dao handle matters in a way that quiets trouble.

The flavor of the Dao is not a worldly taste for food and drink. If one should not even crave the flavor of the Dao, how much less should one crave worldly pleasures?

Simply keep a humble heart and remain sincere and trustworthy.

The Scripture of De says, “Those who make promises lightly are often rarely true to their word.”

Do not keep dwelling on resentment or the faults of others. The Scripture of De says, “Whether another’s resentment is great or small, respond to it with De.”

When bringing customs into harmony and settling all things, one should help the people. This is like Emperor Shun harmonizing the south wind and dispelling the troubles caused by the Three Miao through the dance of shields and feathers.

A commentary on the Scripture of De says: Though the sage takes action, the purpose is for the people ultimately to reach a state of transformation through Wuwei. Yu Shun harmonized the south wind and performed the dance of shields and feathers; through these deliberate acts, he brought about Wuwei’s transformative teaching.

When Emperor Shun followed nature and governed the realm through stillness and tranquility, he naturally attained the highest Dao. The Heshang Gong Commentary says that although sages take action to govern and educate, in the end they lead the people back to Wuwei (non-action). Shun harmonized customs and taught the dance of shields and pheasant plumes: by means of active measures, he brought about an education rooted in non-action.

Why did King Mu of Zhou need to travel to the Jade Pool to meet the Queen Mother of the West? He rode in a carriage and on horseback across the four quarters, his heart merely chasing illusions in vain. This did not accord with the Dao of stillness and Wuwei.

Chapter 64: When Things Are at Rest, They Are Easy to Hold

When body and mind are quiet, cultivation is easy to sustain.

A commentary on the Dao De Jing says that whether cultivating oneself or governing the state, it is easier to maintain things when one is at rest.

When desires and troubles have only just begun to stir, before any sign of them appears, one should promptly plan how to stop them.

A great tree grows from a tiny sprout; a nine-tiered terrace is built up from basket after basket of earth.

The Dao De Jing says, “A tree too large to be spanned by the arms grows from a tiny shoot,” and, “A nine-tiered terrace begins with a heap of earth.” The meaning is that great things take shape gradually, beginning in what is small.

The King of Zhao should not have valued his state treasure so lightly, and Dong Zhongshu should have devoted himself to reading and learning rather than pursuing worldly gain.

The Dao De Jing says, “Do not prize goods that are hard to obtain.” The commentators explain that people pursue worldly learning and follow partial, misguided paths, while sages take the Great Dao as their model and “learn what is not learned,” correcting the distortions caused when people pursue learning in the wrong way. When the King of Zhao sent Lin Xiangru to Qin with the He Shi jade, demanding something “worth a whole city” in return, he was prizing a rare possession and departing from the intent of the Dao. Dong Zhongshu’s practice of shutting himself away to read and study, without seeking worldly fame or profit, makes the principle clear.

If one is as careful at the end as at the beginning, things will not fail. One should cherish one’s spirit and avoid reckless action driven by desire.

The Dao De Jing says, “Be as careful at the end as at the beginning, and no undertaking will fail.” The commentators also say that reckless actions taken to satisfy desire deplete the spirit.

Chapter 65: Those of Old Who Were Skilled in Practicing the Dao

One skilled at guiding people at the time would help them all remain simple and genuine, dispelling excessive desires until they were like withered trees, no longer sprouting branches or leaves.

The Commentary on the De Jing says: Those who were skilled in cultivating the Dao in ancient times did not seek to make the people clever and cunning, but to keep them simple and genuine.

They did not rely on clever schemes to bring about three kinds of delusion. Instead, they let the Dao’s generous influence wash over the world, bringing peace to the four quarters under Heaven.

The Commentary on the De Jing says: A virtuous ruler is skilled at teaching people through the Dao of the Origin, and always helps them remain simple. The worthy people of ancient times did not let those who showed off their talent and flaunted their cleverness confuse people’s nature. The scripture also says, “The people are difficult to govern because they have too much cleverness.”

The ruler holds the Great Dao in his heart and makes it his foundation. Through stillness and Wuwei (non-action), he carries out a grand strategy for governing the state.

If the Yellow Emperor Xuanyuan (a legendary ancient ruler) governed in this way, then, once his work was complete, he could ride off among the clouds and ascend to Heaven from Dinghu Lake.

The De Jing says, “To govern a state without clever schemes is the state’s good fortune.” The Yellow Emperor Xuanyuan took the Dao as his foundation and governed through stillness and Wuwei, bringing order to the four quarters under Heaven. Later, he rode white clouds from Dinghu Lake to the dwelling place of the Celestial Emperor.

The Rivers and Seas Become Kings of the Hundred Streams

If the Yellow Emperor Xuanyuan governed in this way, then, once his work was complete, he could ride off among the clouds and ascend to Heaven from Dinghu Lake.

The De Jing says, “To govern a state without clever schemes is the state’s good fortune.” The Yellow Emperor Xuanyuan took the Dao as his foundation and governed through stillness and Wuwei, bringing order to the four quarters under Heaven. Later, he rode white clouds from Dinghu Lake to the dwelling place of the Celestial Emperor.

“The Rivers and Seas as Kings of the Hundred Valleys,” Chapter 66

The rivers and seas are revered as kings of the hundred streams because they willingly remain in low places and can contain the vast waters.

A sail suddenly unfurls, catching the wind; the rising sun appears, its morning light reflected on the water.

The sailboat passes through waves sparkling like stars. A broad waterway through the immortal realm leads toward Haotian and Yue, where blue-green waves ripple.

If a ruler can emulate the virtue of humility, the various states will gladly support him, and his reign will prosper for a long time.

The De Jing says, “The rivers and seas can become kings of the hundred streams because they are good at remaining in low places; that is why they can become kings of the hundred streams. Therefore, if the sage wishes to be above the people, he must speak humbly; if he wishes to lead the people, he must place himself behind them in his actions. Then, though he is above them, the people will not feel oppressed; though he leads them, they will not feel obstructed. Therefore, people throughout the world gladly support him. Because he does not contend with others, no one in the world can contend with him.”

“All Under Heaven Say,” Chapter 67

He does not boast of his cleverness, nor present himself as dull, seeming to fall outside what ordinary people call worthiness.

People throughout the world say that the Dao I speak of is vast and boundless, unlike ordinary things. The commentary explains: the Dao is neither like intelligence nor like foolishness, and it differs from all things. That is why it is called “unlike”—it does not resemble ordinary things.

If one constantly upholds the Three Treasures of compassion, frugality, and not daring to place oneself before all under Heaven, one can wash away the world’s restless ways and let uprightness prevail.

The De Jing says, “I have three treasures, which I guard and uphold: the first is compassion, the second is frugality, and the third is not daring to place myself before all under Heaven.”

Frugality makes it possible to benefit the world and all things, allowing uprightness to prevail.

The De Jing says, “I have three treasures, which I guard and uphold: the first is compassion, the second is frugality, and the third is not daring to place myself before all under Heaven.”

Frugality enables one to help all things without great expenditure; compassion can save living beings and bring deep merit.

This point has already been explained in the commentary above.

When benevolence is practiced everywhere, the Central Plains can be brought to peace and harmony, and the Dao’s disposition can thereby accord with the Way of Heaven. “Supreme Mystery” refers to the lofty and profound Way of Heaven.

The commentary on the De Jing says: “When a ruler is compassionate and benevolent, the people draw near and pledge their allegiance.” It also says that if a ruler can practice these Three Treasures, the spirits of Heaven and Earth will join in protecting him.

The powerful Qin abandoned these principles. Though it pacified the realm and established an empire, its achievements ultimately vanished in a single generation.

The De Jing says, “Now, to abandon compassion and seek bravery, to abandon frugality and seek expansiveness, to abandon the rear and contend for the lead is to move toward death.” Qin Shi Huang abandoned the Three Treasures and relied solely on cunning and force. As a result, the state of Qin did not endure. How lamentable.

Chapter Sixty-Eight: One Skilled in Serving as a Warrior

Those who truly spread the Dao have never relied on the might of arms.

The commentary on the De Jing says: “They value virtue and do not revere military force. They transform all things through gentleness and humility, rather than subduing others through force.”

Nor do they raise the banners of war in anger.

The De Jing says, “One skilled in warfare is not quick to anger.”

Through ritual instruction and transformation, battle can ultimately be avoided. Only after honoring worthy men and treating them humbly in the military tent should the army set out.

The De Jing says, “One skilled at overcoming enemies does not contend with others; one skilled at employing people places oneself beneath them.” Shun once danced with shield and feathered ornaments between the two steps, and the Three Miao tribes submitted. King Wu of Zhou honored Jiang Taigong and treated him with respect in the military tent before leading the full army into battle.

Xiang Yu did not understand this principle and lost his worthy followers. Later, even when he sent out his troops, he could not turn the tide of defeat.

The De Jing says, “One skilled at overcoming enemies does not contend with others; one skilled at employing people places oneself beneath them.” Shun once danced with shield and feathered ornaments between the two steps, and the Three Miao tribes submitted. King Wu of Zhou honored Jiang Taigong and treated him with respect in the military tent before leading the full army into battle.

Xiang Ji (Xiang Yu) never imagined that he would flee in defeat at night.

After Xiang Ji’s forces were defeated at Gaixia, he heard songs from the land of Chu coming from all sides and realized that the people and soldiers of Chu had all gone over to Han. He bade farewell to his beloved in his tent, then fled under cover of darkness. When he had relied on his strength and acted as he pleased, how could he have imagined that one night he would flee in defeat? It is truly lamentable.

How could Fu Jian, ruler of Former Qin, have imagined that he would retreat in such disarray?

Fu Jian led an army of a million to attack Eastern Jin. He ignored Wang Meng’s counsel and forgot the warning offered by the reflection on the water. After his defeat at the Battle of Fei River, he retreated in panic. Hearing the wind or the cries of cranes, he thought the Jin army was pursuing him. Is this not a lesson to take to heart?

One must understand that an army should not be deployed recklessly. The De Jing says: “One skilled at being a commander does not flaunt courage; one skilled in battle is not quick to anger; one skilled at winning does not contend with others; one skilled at employing people willingly places himself below them.”

Sayings on the Use of Troops, Chapter Sixty-Nine

As a guest force, be yielding and hold your position in defense.

The De Jing says: “I dare not take the initiative in attacking; I would rather respond. I dare not advance an inch; I would rather retreat a foot.”

Rolling up one’s sleeves and flexing one’s arms displays anger. Use troops with caution; do not act out of anger.

The commentary on the De Jing explains that rolling up one’s sleeves and swinging one’s arms are ways of showing anger. Those skilled in battle are not quick to anger, and so they do not behave this way.

Taking compassion as one’s foundation and planning thoroughly is the way to preserve oneself. When contempt arises, one loses the ability to plan for the long term.

The commentary on the De Jing says that compassion should be the foundation. To regard the enemy lightly is the greatest misfortune.

Relying on the strength of his army, the King of Wu bullied Yue. He never imagined that his state would later decline, leaving only deer roaming beside the Gusu Terrace.

Do not let arrogance make you lose the principles embodied in the “Three Treasures.”

The De Jing says: “To regard the enemy lightly nearly makes me lose my Three Treasures.” The “Three Treasures” here are compassion, frugality, and not daring to take the lead in the world.

Respond to the changing circumstances of things with care and composure.

The commentary on the De Jing explains: When the other side is in the wrong and attacks first, the righteous side does not initiate hostilities but takes up arms in response. Even while bearing weapons, one has no intention of harming others.

The profound words spoken by sages—people of the highest moral cultivation—contain principles that are, in fact, quite clear. The Dao De Jing says, “My words are easy to understand and easy to put into practice.” Yet people can neither understand them nor act in accordance with them.

The Dao De Jing also says, “No one under heaven can understand them, and no one can put them into practice.” This is not because the sages’ words are harmful to people.

People are like the blind, bewitched by fine clothing and beautiful sights; they are like the deaf, distracted by the music of Zheng and Wei, which in those days was considered music that led people astray. As long as restless desires do not subside, the mind and spirit are easily clouded. Attachment to favor and splendor binds the will, making it hard to become clear.

A commentary on the Dao De Jing says: People are bewildered by restless desires, so they cannot understand the Great Dao; they are captivated by splendor and gain, so they cannot put the Great Dao into practice.

Some people wear coarse clothing while cherishing jade-like De within, keeping it hidden from view. They perceive the constant, true Dao within themselves, yet remain drawn by worldly norms and concerns.

A commentary on the Dao De Jing says: “Wearing coarse clothing” means not displaying oneself outwardly; “cherishing jade within” means understanding inwardly. This is why so few truly understand me.

To know and seem not to know is the highest De; not to know yet claim to know is a delusion.

A commentary on the Dao De Jing says: Those who cultivate the Dao understand the Great Dao within but do not display it outwardly; this is the highest De. To know nothing of the Great Dao yet casually claim to understand it is the delusion of empty words.

Although people do not understand the constant, unchanging true Dao, sages always keep open the way to aid and save the world. They remain calm and at peace, preserving their abundant vital energy. They feel compassion for those sunk in greed and point out the source of their confusion. Responding to different circumstances, sages help all living beings; their care is like the vast grace of the high heavens, which cover all things.

A commentary on the Dao De Jing says: Sages do not suffer from the delusion of thinking they know. They are always compassionate toward living beings who suffer from this delusion, and so they themselves do not fall into it.

People do not fear power…

If people do not fear authority, laws and regulations will descend upon them as densely as a net. The Classic of De says, “If people do not fear authority, great authority will come.”

Make the heart empty, bright, and pure, and the spirits can dwell peacefully within it. The commentary on the Classic of De says that the heart is where the spirits dwell. Cast off emotions and desires and quiet the heart; clarity will then arise.

If you can discern right and wrong within yourself, your body will not invite calamity. The commentary on the Classic of De says that sages know what is right and wrong within themselves, and do not display their virtue and good name to the world.

Keep your Jing and Qi abundant, and the Dao will have room to spare. The commentary on the Classic of De says to cherish your own spirit and breath.

Sleep peacefully, as though Zhuang Zhou dreamed he was a butterfly; forget emotional attachments, and find contentment like Huishi watching fish. The commentary on the Classic of De says that by understanding yourself, guarding against danger, and cherishing yourself, you will avoid the faults that come from damaging your spirit. Then you can attain a joy beyond worldly concerns, like Zhuang Zhou dreaming of a butterfly or Huishi watching fish.

Those who do not cling to pride and high status, and know how to keep themselves hidden, can live contentedly in a humble house even when deep snow blocks the roads. The commentary on the Classic of De says not to boast of one’s rank or flaunt one’s reputation in the world. When Yuan An encountered heavy snow, he stayed behind closed doors and did not ask anyone for help.

Chapter 73: Daring to Be Bold

To act with reckless boldness and kill at will goes against the spirits. The commentary on the Classic of De says: How could someone who dares to act decisively kill himself? The point is that an unkind person fears neither the spirits nor the consequences of violating their principles, and so dares to kill other creatures. Since killing brings retribution, it is like wounding oneself with one’s own hand.

To restrain one’s forceful energy again and again is the way to preserve oneself.

The De Jing says, “Be bold in not daring, and you can preserve your life.” When faced with something that may cause harm, if one can dispel confusion and deluded thoughts, one will not act rashly.

A commentary on the De Jing explains: “Daring” and “not daring” concern one’s own safety. To preserve oneself is beneficial; to expose oneself to harm is harmful.

One need not say much to receive a kind response and draw others close. The De Jing says, “Without speaking, one receives a good response.”

People esteem those who are modest and yielding. How could Heaven’s net be lenient toward those who act arrogantly and do evil? The commentary on the De Jing says that Heaven’s net seems vast and loosely woven, yet it punishes evil and blesses good conduct, without the slightest error.

Consider what happened on the banks of the Wu River: Though Xiang Ji (Xiang Yu) possessed the strength to uproot mountains, he ultimately killed himself there and returned to dust.

People Often Do Not Fear Death, Chapter 74

Because Yin Tang, founder of the Shang dynasty, was benevolent and lenient in his use of punishment, he left behind a good name. A ruler who delights in killing will never govern a state well.

The De Jing says, “Though Xiang Ji had the strength to uproot mountains, he ultimately killed himself on the banks of the Wu River.”

The De Jing also says, “If the people do not fear death, how can the ruler use death to intimidate them?” The commentary explains: People indulge their desires until their lives are endangered; in time, they become accustomed to this and no longer fear death. The ruler should teach the people through stillness and Wuwei (non-action). How could the ruler instead impose harsh laws and leave people living for a long time in fear of execution?

Emperor Wen of Han disliked harsh punishments and judged cases according to the “Five Hearings,” a method of examining words and circumstances from several angles. During his reign, the state was governed according to the Dao of Huang-Lao, and punishments were scarcely used. It could be said that he followed the principle of listening carefully when judging cases.

After Emperor Gaozu of Han entered the Guanzhong region, he agreed with the local elders on three laws: murder would be punished by death; assault and theft would be punished according to law; and all other Qin laws would be abolished. Historical records say that the people were able to live in peace as a result.

When all things are governed in accordance with the Dao of Heaven, the people are naturally transformed. The commentary on the De Jing says: If the ruler guides the people to reduce their desires and governs the state through stillness and Wuwei, people will cherish life and naturally fear death.

If the ruler takes Heaven’s place in governing all things, yet metes out punishment and assigns guilt unjustly, it is like an unskilled person trying to carve wood in place of a carpenter: not only will they fail to make an object that meets the proper standards, they may also injure their own hand. How could one fail to be cautious about this?

After the casting of the great cauldron was completed, the Yellow Emperor Xuanyuan (a legendary ruler of high antiquity) distributed the Dao and De among the people. Clinging to a dragon’s whiskers, he rode up through the clouds to the place where the Celestial Emperor dwells.

When the Yellow Emperor Xuanyuan governed the realm, he wished to extend kindness widely and help the people. He not only brought peace to the four quarters and guided the people through moral instruction, but also completed the casting of the cauldron, then ascended to heaven on a dragon. If a cauldron’s design and casting methods do not meet the proper standards, few can avoid injuring their hands; therefore, one must act with care.

Chapter 75: The People’s Hunger

When the ruler is extravagant, the people go hungry.

A commentary on the Dao De Jing says: The people throughout the realm go hungry and lack the means to live because the ruler levies excessive taxes to satisfy his own desires.

When orders and laws are numerous and actions are forced, the people become harder to govern.

The Dao De Jing says: The people are hard to govern because those above them make government affairs complicated and act recklessly.

Those in high positions care only to enrich themselves and pursue abundance; the people then fall into hardship and gradually become exhausted and weak.

A commentary on the Dao De Jing says: When those in office refuse to reduce their meddling in government, they harm the people in order to support those above them. The people are thereby drained and can no longer continue making payments and deliveries. The rulers, in turn, give no thought to the people’s livelihood, leading them to regard life lightly.

Even when rank and stipends draw near, one pays them no mind.

A commentary on the Dao De Jing says: Those who do not make the pursuit of a livelihood their sole concern care little for rank or stipends and keep wealth and profit out of their thoughts. They simply follow their nature and remain empty within.

Even when the courtyard is overgrown with mugwort, one can calmly nurture one’s nature.

A commentary on the Dao De Jing says: Even in poverty and low status, one should not damage one’s life over gains and losses. Zhang Zhongwei’s courtyard was overgrown with mugwort; his life offers an example of contentment in poverty and steadfast self-possession.

If a ruler governs through Wuwei (non-action) and moral instruction, enabling the people to live self-sufficiently, the foundations of peace and stability will naturally be secured.

Chapter 76: The Life of All Things

As plants and trees grow lushly, their branches and leaves form dense shade.

The Dao De Jing says: When the plants and trees of the myriad things first sprout, they are tender and fragile, yet they contain harmonious Qi (vital energy).

Only by understanding the nature of plants and trees can we understand that they wither because they are battered by frost and snow. The De Jing says, “When a person dies, the body withers.” This is because the breath that sustains and harmonizes life has departed.

A tall, sturdy tree, though thick enough to be encircled by a person’s arms, remains hidden in a deep mountain ravine, while slender branches rise above the forest. A commentary on the De Jing says: The roots are thick and strong, so they remain below; the branches are soft and fragile, so they grow above. This means that what is soft and weak is above, while what is hard and strong is below.

That softness and weakness can preserve life is worth deep reflection; that hardness and forcefulness can lead one to lose one’s nature is a warning. A commentary on the De Jing says: While life remains, the body is soft and weak, and the breath flows freely; after death, the body is rigid and the breath has dispersed. This illustrates that holding to softness and weakness can preserve life and prolong one’s years, while striving to overpower others can injure the body and cost one’s life.

Fu Jian of Former Qin, a ruler of Former Qin during the Sixteen Kingdoms period, relied on the strength of his state and gave free rein to his forceful, domineering nature. In the end, he was defeated at the Battle of Fei River, and his army was destroyed. Legend says that as he fled, the waters of the Fei River became as if obstructed by resentment, and stopped flowing freely. He too ultimately lost his life.

Chapter 77: The Way of Heaven

One should understand that the Way of Heaven is like drawing a bow. The De Jing says, “Is the Way of Heaven not like drawing a bow?”

The Way of Heaven lowers what is high and raises what is low, acting with perfect fairness. The De Jing says, “What is high is lowered; what is low is raised.”

To take from what is abundant and use it to make up what is lacking is the way of Heaven. If one only concerns oneself with accumulating more when one already has enough, it is like having a damp roof and still thinking it is not enough: one keeps lamenting one’s lack, and ultimately falls into hardship. The De Jing says, “Take from what is abundant and add to what is lacking.”

Even after establishing a great imperial enterprise, the sage conceals his own merit and does not claim credit. In this way, he follows the Way of Heaven by diminishing what is excessive. He spreads blessings widely among the people, yet does not boast of his accomplishments.