《唐玄宗御製道德真經疏(一)》Vol. 7

In his commentary on Chapter 49 of the Dao De Jing, Emperor Xuanzong of Tang elucidates the wisdom of how sages (those who have attained the Dao) interact with common people. The sage maintains no fixed subjective preconceptions, instead taking the needs of the people as the guiding principle for action. Because the sage's mind remains empty and tranquil, they can perceive the transformations of all things, responding flexibly to specific circumstances while always maintaining a heart of compassionate salvation.

For those who are virtuous, the sage employs virtuous methods to encourage their continued cultivation progress. For those lacking virtue (those deluded by false views who stray from the true path), the sage likewise guides them with virtuous teachings, enabling them to ultimately comprehend genuine goodness. Similarly, the sage treats trustworthy individuals with utmost sincerity, while approaching the untrustworthy (those stubbornly clinging to personal views contrary to proper instruction) with equal sincerity to transform them, helping them abandon pretense and return to integrity.

When governing the world, the sage always maintains an attitude of concerned diligence. While overseeing all under heaven, they worry that beings may fail to return to virtuous ways, thus merging their own heart with that of the people until no distinction remains. The people attentively observe the sage's words and deeds ("focusing their ears and eyes" signifies the people's close attention to the sage's every action), through which the sage returns all hearts in the world to primal simplicity.

The people, influenced by the virtue (De) of the sages, turn toward the good path, and thus social customs become simple and honest. All focus their attention on observing and listening to the words and deeds of the sages, taking them as their model. The sages treat the people as a loving mother treats her infant, hence the phrase "all are like children."

Another interpretation suggests that people originally possess discriminating and calculating minds, but through the sages' teachings, they turn toward goodness and become as innocent and undiscriminating as infants.

The chapter "Emerging into Life, Entering Death" (Chapter 50) primarily discusses the Dao of life and death. The first five lines describe those who are content with their allotted fate and follow nature; the middle five lines speak of those who pursue transformation; the final eight lines summarize the art of nurturing life, pointing out the path to longevity and enduring vision.

"Emerging into life, entering death" means: those who understand the nature of life and death and do not cling to life are called "emerging into life"; those who are attached to the self and move toward the place of death are called "entering death."

"Those who belong to life are three in ten": Here, "belong to" refers to categories. Generally speaking, among all beings, those who can abide by the principles of life, do not consider themselves noble, follow the tides of fortune without obstinacy—approximately three out of ten people fall into this category. This shows that those who follow nature are few, while those who go against it are many.

"Those who belong to death are three in ten": This refers to those who accept the way of death, do not resist change, and face death calmly—also three out of ten.

"Those who, in living, move toward the place of death are three in ten": These are people who cling to nurturing life but do not grasp its proper methods. Though they desire to nurture life, they fail to understand its principles and instead move toward the place of death. They violate both the principles of nurturing life and the way of accepting death—such people also number three in ten.

Why is this so? Because these individuals excessively pursue the nurturing of life. They indulge in deliberate action, give free rein to their desires, and overly focus on self-preservation. Precisely this excessive nurturing of life leads them toward death.

It is said that those who are truly skilled at nurturing life (good at shesheng)... (The text is incomplete here; subsequent content may be added.)

This passage presents Emperor Xuanzong of Tang's commentary on Chapters 50 and 51 of the Daode Jing (Scripture of the Dao and Virtue), focusing on the realm of those skilled in nurturing life and the generative nature of the Dao.

Regarding the Way of nurturing life: Those adept at using the Dao to cultivate life can thoroughly perceive the essence of existence, understanding that life originates from clarity and wuwei (non-action). They neither cling to life itself nor allow desires to disturb their inner tranquility, maintaining instead a state of empty serenity to nourish their fundamental nature. Such individuals remain unharmed by external phenomena, thus being called masters of life cultivation.

Manifestations: These practitioners walk on land without encountering rhinos or tigers, and enter battlefields without need for armor. Since those skilled in nurturing life harbor no intention to harm other beings, neither wild beasts nor weapons develop the intent to harm them. Even when facing such dangers, their absence of harmful thoughts means rhinos find no place to gore them, tigers no spot to claw them, and weapons no angle to strike them.

Why is this so? Because they have transcended the "realm of death" (referring to attachments that lead to mortality). Those who cling to their physical form become burdened by life itself, while those who excessively pursue longevity ironically invite death. Masters of life cultivation understand the body as an illusory vessel, thereby overcoming attachment to life, flowing with natural transformations, and maintaining no concept of "death's domain" in their minds—thus rhinos, tigers and weapons cannot harm them.

Chapter 51 discusses the generative quality of the Dao: The Dao produces all things, while De (Virtue/Power) nurtures them. Though all beings originate from the Dao and are cultivated by De, neither the Dao nor De seeks to dominate them, instead allowing spontaneous development. This chapter first explains how the Dao as source resonates to generate all phenomena, then clarifies why all things honor the Dao, finally praising the Dao's virtue of nurturing without possession.

This passage explains how the Dao generates and nurtures all things. The Dao brings forth all beings through the harmonious flow of Qi (the fundamental energy constituting all existence), and thus it is said that "the Dao gives them life." The term "wondrous origin" here refers to the fundamental nature of the Dao, which descends as harmonious Qi to become the foundation of all things.

"De (Virtue/Power) nurtures them" means that De is what is "attained" or "received," while "nurture" refers to fostering growth. All things must receive the Dao's functional power to develop and take form, and this nourishing function is called De. After taking shape, all things still depend on the Dao's provision of favorable timing, geographical conditions, and the interplay of Yin-Yang forces to reach maturity—this is what "circumstances complete them."

Precisely because the Dao and De possess this generative and nurturing function, there is nothing that does not honor the Dao and cherish De. The Dao's nobility is not conferred through titles or ranks; rather, it naturally possesses the power to generate all things, and thus all beings spontaneously revere it.

Concretely, the Dao's influence on all things manifests in eight aspects: generating (creation), nurturing (fostering), growing (promoting development), rearing (tending), forming (shaping), maturing (ripening), sustaining (providing), and protecting (sheltering). Yet though the Dao gives life to all things, it does not claim possession; though De transforms and nurtures them, it never boasts of merit.

The text particularly emphasizes that the Dao's nobility differs from the artificial honors bestowed in human society—it emerges naturally. As the Yijing states, "Qian (Heaven) knows the great beginning; Kun (Earth) completes all things." Heaven and Earth bring forth all beings through the Dao of Qian and Kun, demonstrating the Dao's functional power in action.

The phrase "to nourish without claiming possession" speaks of how the great Dao (the cosmic origin) gives life to all things yet does not claim dominion over them. Just as a ruler governing the world should emulate the Dao's manner of nurturing creation—silently sustaining without demanding gratitude—this subtle, non-dominant virtue embodies the most profound De (Xuan De, or Mystic Virtue).

The "All Under Heaven Has a Beginning" chapter describes the Dao as a mother, generating all things through refined vital energy (Chonghe Miao Qi, the harmonious subtle Qi). We must recognize ourselves as "children" born of the Dao while also returning to and preserving this "motherly" source. This involves three key practices:

First, one must realize the body is formed from Dao-Qi, just as children come from their mother. Practitioners should maintain purity, avoiding contamination by desires, and nurture Jing (essence), Qi (vital energy), and Shen (spirit) to prevent their dissipation. By returning to the source and preserving the root, one may live free from peril.

Second, one must block the apertures of desire (the "Dui" refers to sensory indulgences). The eyes craving beauty, ears沉迷 music, nose chasing fragrances, and mouth贪求 flavors—all such sensory desires must be shut away. Practitioners must sever these outward attachments.

Finally, achieving this means a lifetime free from exhausting toil. This method of preserving life's origin by cutting off desires ultimately leads to unity with the Dao.

(Note: "Chonghe Miao Qi" refers to the refined generative energy of the Dao; the "six roots" denote the six senses—eyes, ears, nose, tongue, body, and mind; "blocking apertures and closing gates" is a Daoist cultivation term for withdrawing sensory engagement.)

This passage elucidates the principles of self-cultivation. It begins by using "gates" as a metaphor for human sensory faculties (eyes, ears, nose, tongue, body, and mind). By blocking the desires for sensory pleasures, one can close the entryways to misfortune, thereby living a life free from vexations.

If one indulges in sensory gratification and becomes immersed in sensual pleasures, misfortunes will multiply until they become irreparable. This emphasizes how spiritual practitioners must remain vigilant against the dangers posed by desires.

Those who can perceive subtle omens possess true understanding. Just as recognizing early signs allows for prevention, addressing calamities before they fully form constitutes genuine wisdom.

Maintaining a gentle, non-contending mindset is true strength. Such individuals position themselves beyond conflict, making it impossible for others to harm them.

After employing the light of wisdom (external observation), one must return to inner clarity (internal awakening). External observation is dynamic, while internal awakening is static. Through perceiving subtleties and maintaining gentleness, one achieves inner luminosity—this is authentic power.

Practicing thus avoids self-inflicted misfortunes, aligning with the eternal Dao. "Silently following" (xichang) means unobtrusively adhering to the constant Dao. Those who discern subtleties, avert disasters, remain gentle while containing wisdom—these are the ones who comprehend the fundamentals and follow the great Dao.

The final reference to Chapter 53 ("Having but scanty knowledge") warns that obstinate opinions and clever posturing in practicing the Dao instead generate fear and deviation. The first three lines demonstrate how cunning estranges one from the Dao, followed by two lines noting how the Dao is straightforward yet human hearts easily stray. Seven subsequent lines expose the pitfalls of cleverness, concluding with lamentations about how pretentious behaviors fundamentally contradict the true Dao—serving as solemn admonitions.

This passage explains how Laozi (Laojun) uses hypothetical scenarios to illustrate profound truths. The term "stubbornly self-assured" describes people who obstinately believe themselves to be wise. The Dao (the Way) fundamentally cannot be implemented through clever manipulation, yet people persistently attempt to practice it with such contrivances. Therefore, Laozi expresses concern about this delusion, explicitly pointing out: If someone stubbornly flaunts their intelligence and tries to impose the principle of wuwei (non-action) upon the world with such an attitude, this very cleverness contradicts the Dao, disrupting its naturally serene teachings and ultimately harming all things—a truly terrifying prospect.

"The great Dao is perfectly level, yet people prefer shortcuts"—the level Dao represents the natural principle of governing through wuwei, while shortcuts symbolize opportunistic cleverness. People refuse to abide in wuwei, always seeking to manage affairs through contrivance. At first, taking shortcuts may seem faster, but ultimately it leads to losing the Dao and forfeiting harmony.

"The court's excessive ornamentation"—refers to rulers who do not honor governance through wuwei but instead pursue artificial control. Though superficially well-administered, such deliberate efforts breed cunning artifice. Another interpretation suggests the extravagant carvings and lavish decorations of palace buildings.

"The fields lie fallow"—because people chase flashy cleverness, neglecting agriculture. Without good harvests, how can there be abundant grain reserves?

"The granaries stand empty"—this follows natural law: neglected farming inevitably empties the storehouses.

"Wearing ornate robes"—indicates a disdain for simplicity and a preference for superficial splendor.

"Carrying sharp swords"—weapons are but supplementary tools in governance, with civil virtue being fundamental. Overemphasizing military force is to prioritize the trivial over the essential.

"Indulging in extravagant feasts"—while rulers enjoy lavish banquets, the common people endure hunger and cold.

"Amassing excessive wealth"—hoarding treasures like mountains. True learning does not value greed for riches, as excess only deepens folly.

All such behaviors are called "the boast of thieves" (robber-like ostentation)—they are utterly contrary to the true Dao!

This passage expounds the principles of governing a nation and cultivating personal virtue.

Forcibly seizing what does not rightfully belong to one is called "theft," while flaunting one's possessions is called "boasting." Oppressing the people with heavy taxes, indulging in unrestrained extravagance, and still proudly considering such behavior worthy of praise—this is indeed the conduct of robbers. Such practices clearly deviate from the true Dao (the Way).

Those skilled in establishing achievements will not easily fail. This refers to rulers who can use the Dao to establish a nation's foundation, follow the natural development of the people, educate them with simple and honest customs, and set virtuous examples that inspire voluntary following. Such achievements will have deep roots, attract allegiance from all directions, and naturally remain unshakable.

Those skilled in preservation will not suffer loss. When rulers care for the people with the Dao, the people will gladly follow—how could they ever depart? Just as delicious food can make travelers pause, how much more so can lofty virtue? Governing with virtue naturally wins the hearts of all.

For such rulers, the ancestral sacrifices of their descendants will never cease. Future generations will forever commemorate their ancestors' virtue and achievements. Just as the Zhou dynasty originated with Houji and flourished under Kings Wen and Wu—though dynasties may change, the sacrifices to Houji and King Wen have never been interrupted.

True understanding begins with self-cultivation. This illustrates that cultivation must progress step by step, starting with personal refinement before extending to family, state, and the world. One must first cultivate oneself properly before influencing one's household, nation, and ultimately all under heaven.

This passage discusses the far-reaching effects of cultivating the Dao (the Way) and De (Virtue) across different levels, from the individual to the world. It begins by stating that those who truly understand their innate nature can perceive their own pure essence. Only when one’s nature is serene and free from false thoughts or distractions can De become genuinely untainted.

Cultivating Dao and De within the family brings harmony and happiness. As the Yijing (Book of Changes) states, "A household that accumulates good deeds will have blessings to spare"—this embodies the same principle. Practicing Dao and De within a community (in ancient times, a "village" consisted of 2,500 households) fosters propriety, orderly hierarchy, and harmonious, impartial relationships among neighbors. Cultivating Dao in a single family is not yet widespread, but when an entire village embraces it, De can be sustained over time.

At the national level, cultivating Dao transforms social customs, making the people simple and sincere. A single village practicing Dao is still not universal, but when the entire nation follows it, De becomes abundant and full. Extending this practice to the entire world ensures that De permeates all things. When a ruler rectifies their own conduct inwardly, they can transform the people without words and govern without explicit instruction. The people respond to the ruler as naturally as an echo follows a sound.

The passage then introduces the method of "observation": using the standard of self-cultivation to examine oneself, one perceives their originally pure nature, untainted by worldly defilements. By relinquishing all biases and returning to the Middle Way (the state of impartiality), one attains a realm of clarity and truth. Observing the family through the standard of household governance, family harmony brings blessings. Observing the village through the standard of community governance, if all villagers cultivate Dao, moral influence expands. Observing the nation through the standard of state governance, if the people are diligent and frugal, De becomes abundant.

Finally, observing the world is ultimately about observing oneself. If the ruler can embody Wuwei (non-action, acting in accordance with nature) and establish benevolent governance, the people will naturally follow, ensuring the nation’s enduring peace and stability.

This scripture primarily explains how to understand the principles governing all things in the world through self-observation. Laozi states that he comprehends the laws of cosmic operation by extending insights gained from self-examination outward. As the Yijing (Book of Changes) states, "Observe my life, observe their lives"—understanding begins with observing oneself before extending to others.

The text then discusses the principle of "embracing profound De (Virtue/Power)." To "embrace De" means to hold deep moral cultivation within one's heart. Such individuals resemble newborn infants in their purity and innocence, maintaining undifferentiated awareness that harbors no intention to harm others. When one's De is sufficiently profound, even poisonous insects, fierce beasts, and birds of prey will not attack them.

The scripture uses infants as metaphors for those with profound moral cultivation: though an infant's tendons and bones appear soft and weak, their grip remains remarkably firm—this demonstrates their undispersed harmonious Qi (vital energy); though unaware of sexual matters, their genitalia naturally become erect—this manifests abundant Jing (essence). These phenomena illustrate how maintaining inner purity and harmony grants access to natural power and protection.

The concepts of "harmonious Qi" and "Jing-Qi" mentioned here are crucial in Daoist cultivation, referring to the life-sustaining energies within the human body. By preserving inner purity, these energies naturally flourish, bestowing extraordinary capabilities beyond ordinary measure.

Here, "female" represents the maternal principle, while "male" represents the masculine principle. The reproductive organs are the root of life's vital energy. An infant's heart knows no carnal desires, nor does it comprehend the principles of Yin-Yang union, yet isn't the operation of life's fundamental source precisely due to the purity of Jing (essence) and Qi (vital energy)? Though crying all day, its voice never grows hoarse—this is because the harmonious Qi within reaches a state of utmost purity.

Understanding the principle of harmonious softness means comprehending the eternal Dao. This passage concludes that an infant's unbroken voice stems from internal Qi purity, thereby extending to spiritual instruction: if one can maintain harmonious softness like an infant through unwavering cultivation, this constitutes practice aligned with the eternal Dao.

To comprehend the eternal Dao is true enlightenment. One who understands the eternal Dao, preserves Jing (essence), and treasures primordial Qi is truly awakened. Recognizing harmony and knowing eternity—these virtues deserve praise. Yet excessive pursuit of longevity or forced manipulation of Qi will instead deviate from the Great Dao.

Overzealous cultivation ironically invites misfortune. "Auspicious signs" here foretell both fortune and calamity. Those who fail to maintain complete harmony and understanding of eternity, instead forcibly pursuing longevity beyond their measure, unknowingly invite greater problems—such excessive cultivation is actually an ill omen. Thus Zhuangzi said: one should follow nature's course rather than deliberately seek longevity.

Forcing Qi through willpower constitutes brute strength. Though thoughts distinguish right from wrong, Qi itself knows no such divisions. Allowing Qi to flow naturally brings softness, while forcefully controlling it with mind creates rigidity. Those who deviate from the Dao through excessive cultivation and forcibly control Qi with willpower are exercising brute strength. Hence Zhuangzi advised: listen not with the mind but with Qi.

When things reach their zenith, they decline—this is called "contrary to the Dao." What contradicts the Dao meets early demise. This explains the fault of brute strength deviating from the Dao. "Prime" indicates vigor, while "age" denotes decline. All things must wane after peaking; extreme strength inevitably leads to decay. Those who control Qi through mental force, priding themselves on strength, bring about their own decline—this is acting contrary to the Dao. The Great Dao values softness and weakness, yet willful strength already opposes it—thus comes the admonition to cease such ways promptly.

The one who truly understands the Dao does not engage in empty talk, while those fond of argumentation in fact do not comprehend the Dao. Here, "understanding" refers to profound realization, and "speaking" denotes contentious explanation. The deepest truths are subtle and mysterious—as Emperor Xuanzong of Tang noted in his commentary, though language may temporarily illustrate principles, true realization ultimately transcends words. Thus, those who awaken to the Dao attain the truth without clinging to speech, while debaters remain trapped in verbal constructs, unable to grasp the essence. This is why it is said, "Those who know do not speak; those who speak do not know."

Regarding "blocking the openings (of sensory perception) and closing the gates (of desire)," as explained in the "Beginning of the World" chapter of the Daode Jing, one closes the greed of the six roots (eyes, ears, nose, tongue, body, and mind) by maintaining the purity and stillness of the Dao. Here, the emphasis shifts to the pedagogical perspective: letting go of attachment to words. Freedom from verbal fixation and indifference to praise or blame constitute "closing the gates."

The four phrases—"blunting sharpness, untangling knots, harmonizing radiance, and merging with the dust"—appeared earlier in the "Dao’s Function" chapter of the first part of the text. There, they described the Dao’s operation; here, they pertain to human cultivation. Their repetition across both sections underscores their importance for self-cultivation and benefiting the world.

One who achieves these attains the state of "mysterious unity"—complete fusion with the profound Dao. Such a person transcends partiality in verbal instruction, tempers锋芒 (sharp edges), blends with worldly conventions, and acts in perfect accord with the great Dao.

Those who reach mysterious unity harbor no bias in their hearts. Neither overly familiar to invite disrespect nor distant enough to alienate, they remain detached from desires, unmoved by profit, dwelling in non-contention where no harm can reach them. Having realized the natural Dao, they are beyond the honor of titles and emoluments; transcending worldly concerns, they cannot be demeaned by vulgar standards.

Thus, the practitioner who awakens to the Dao beyond words, closes the gates of desire, remains untainted by worldly dust, resolves entanglements, and merges radiance with commonality—such a one is the most revered under heaven.