《唐玄宗御製道德真經疏(一)》Vol. 8

In the eighth volume of his Exegesis on the True Classic of Dao and Virtue, Emperor Xuanzong of Tang explains the principles of governing a state:

Regarding ruling through decrees, these three sentences capture the essential teaching. "Decrees" refer to governmental regulations and edicts. Rulers who prefer governing with harsh policies always rely on artificial intervention, failing to follow natural spontaneity and allow the people to transform themselves. Such attempts to achieve perfect order have never succeeded.

When it comes to employing deception in warfare, "stratagems" mean cunning and trickery. Weapons are inherently inauspicious objects that even noble men detest—how much more so when combined with unrestrained deceit? Using military force is like playing with fire; without restraint, one will be burned. Thus, relying on deception in warfare is never the proper way to secure victory.

The true method of attaining the world lies in "governing through non-action (Wuwei)." A ruler who embodies the Dao (the Way) governs in accordance with natural principles. Without forced interference, no disturbances arise; without disturbances, the people are not troubled and can naturally live in peace and prosperity, bringing harmony to the world.

Someone might ask: How do I know the world should be governed this way? Laozi replies: Observe—when a state imposes too many prohibitions, the people grow poorer; when I practice non-action, they naturally flourish. Isn’t this principle abundantly clear?

To elaborate, when rulers fail to influence the people with serene non-action but instead enforce complex laws, the people become confused and overwhelmed, constantly evading restrictions while neglecting their livelihoods, inevitably descending into poverty.

As for governing through manipulation, "sharp tools" refer to political scheming. Tactical maneuvering should only be used as a last resort. If a ruler constantly employs cunning, ministers and subjects will respond with deceit, plunging the state into chaos. Similarly, if people obsess over bizarre skills and excessive ingenuity, society will overflow with all manner of strange and unnatural things.

This passage primarily discusses how rulers should govern a state and the consequences of different governance approaches.

First, it mentions that if a ruler does not value simplicity but instead favors extravagance, pursuing exquisite crafts and rare treasures, the people will emulate their ruler. Social customs will become wasteful and ostentatious, chasing fame and profit with excessive adornment, leading to increasingly numerous problems.

Secondly, it states that if a ruler harbors many desires yet attempts to restrain the people with harsh laws, the result will be counterproductive. The people will find ways to evade punishment, officials will seize opportunities for corruption, and mutual deception between superiors and subordinates will flourish, ultimately breeding more thieves and bandits.

Thus, the sage says: "By practicing non-action (Wuwei), the people will naturally transform themselves." The sage does not value cleverness but follows the patterns of the Dao, advocating governance through Wuwei. This non-action does not mean doing nothing; rather, it means avoiding excessive intervention and prohibitions, allowing the people to naturally improve.

"I do not burden the people, and they naturally become prosperous." When there are no excessive taxes from above and no harassment from below, the people can peacefully farm and dig wells, with each household becoming self-sufficient.

"I remain tranquil, and the people naturally become upright." Tranquility is human nature. If a ruler maintains serenity and Wuwei, the people, influenced by this virtue (De), will naturally return to their inherent integrity.

"I am free of selfish desires, and the people naturally become simple." If a ruler maintains inner emptiness and harmony, outwardly avoiding the pursuit of fame and profit, the people, influenced by this example, will naturally become honest and unadorned.

The passage then contrasts two governance styles: a relaxed, Wuwei approach fosters simple and sincere customs, as the ruler refrains from imposing harsh decrees, allowing things to develop naturally. In contrast, strict and forceful governance causes hardship and dispersion among the people, as oppressive laws meant to restrain them instead lead to social decline.

Within calamity may lie fortune, and within fortune may lurk calamity—who can discern the ultimate principle governing this? The interdependence of fortune and misfortune operates thus: governance that appears dull and muddled (what we call "muffled governance"), though deemed undesirable by the world, actually returns people to their simple, genuine nature—is this not fortune born from misfortune? Conversely, governance that appears keenly observant ("scrutinizing governance"), though praised by the world, leads to the withering decline of all things—is this not misfortune concealed within fortune? The cyclical transformation of fortune and misfortune has no fixed pattern—who can grasp its ultimate principle?

Yet this transformation is not without its laws. It is only because people fail to comprehend the Wuwei (non-action) nature of the Dao that they cling to arbitrary judgments and lose their standards. What is originally upright conduct is mistaken for eccentricity; what is genuinely good is labeled as ominous. The people have been trapped in this cognitive confusion for ages.

Thus, the sages (those who embody the Dao) maintain their integrity without imposing it on others. They spread the Dao to aid the world, and all things naturally return to the right path. The sages themselves are upright, and all things respond accordingly—they do not force others into conformity. They remain pure without condemning impurity, transforming others through their natural virtue. Their conduct is straightforward yet unassuming; though inwardly bright with wisdom (mingzhi), they do not flaunt it. Precisely because the sages possess such De (virtue/power), the people naturally return to their simple, genuine nature.

(Note: "Muffled governance" refers to rule that appears dull but is actually lenient and benevolent; "scrutinizing governance" refers to rule that seems meticulous but is harsh in practice; "sages" in Daoism represent the ideal of those who embody the Dao.)

In governing the people and serving Heaven, nothing surpasses frugality. The term "restraint" (se) here signifies cherishing resources. For a ruler seeking to educate the populace and honor the Celestial Emperor, no virtue is more essential than frugality. Through frugality, provisions become abundant, uniting the people's hearts; when sacrificial offerings are complete and bountiful, Heaven accepts the offerings of the virtuous ruler.

Only through understanding restraint can one ensure the people's early submission. Here, "submission" (fu) means service. A ruler who practices frugality and cherishes the people, governing with simplicity and serving Heaven accordingly, will naturally gain the people's prompt allegiance.

This early submission is called "accumulating De (Virtue) abundantly" (chong ji de). Why do all under Heaven admire such governance and submit to benevolent rule? Precisely because the ruler exercises restraint, the people submit early. This is the continuous accumulation of Virtue.

When Virtue becomes profound, no difficulty remains unconquerable. "Conquer" (ke) here means "to be capable of." If a ruler deeply accumulates Virtue, in governing the people they gain universal support; in serving Heaven, they receive auspicious responses; all directions submit—nothing remains beyond their influence.

When Virtue becomes so profound that nothing remains unconquerable, one reaches unfathomable depths. At this stage, people of different customs admire the ruler's teachings, distant regions yearn for virtuous governance, and influence extends everywhere—hence it is called unfathomable.

Only upon reaching these unfathomable depths can one truly possess the state. When a ruler's virtuous influence spreads far and wide, with myriad people submitting and divine spirits bestowing blessings, only then can they be said to truly possess the state. As the Yi Jing states, "The king appears in the temple" (wang jia you miao)—this signifies true possession of the state.

The fundamental Dao (mu) of possessing the state (with nurturing as its essence) ensures enduring peace. The reason one can claim possession of the state lies in following the Great Dao and nurturing all living beings. Only then can blessings endure and existence persist. This is the principle of deep roots and lasting vision.

This scripture passage discusses governing a state according to the principles of the Dao (the Way). Emperor Xuanzong of Tang uses the metaphor of deeply rooted vegetation flourishing abundantly to illustrate how a ruler who governs through Dao and consolidates foundations with De (Virtue/Power) can achieve enduring stability.

In Chapter 60, "Governing a Great State," the analogy of cooking small fish demonstrates proper governance: just as small fish break apart if stirred too often, a large state becomes disordered if excessively interfered with. The key lies in applying the principles of Dao in administration.

When Dao is employed to govern the world, even ghosts and spirits cease to manifest their influence. This does not mean supernatural beings cease to exist or lose their power, but rather that the people, content in their peaceful lives, have no need to petition them—thus, the presence of spirits remains unfelt. Similarly, the sage (the ruler embodying Dao) governs without disturbing or harming the people, allowing them to naturally settle into stability.

The passage concludes by emphasizing that when both the sage and the spirits refrain from harming the people, their virtues harmonize and merge into unity. As the foundation of the state and its people, the ruler who maintains this harmonious condition ensures the nation's lasting peace and prosperity.

This passage discusses the Dao of interaction between large and small states, with humility as its core wisdom. Just as rivers and seas gather all streams by remaining in low positions, rulers governing large states should maintain a humble posture to attract people's allegiance.

The text employs the characteristics of male and female animals as metaphors: the female (the receptive) often overcomes the male (the active) through tranquility. This illustrates how a quiet and humble attitude can paradoxically gain advantage. If a large state treats smaller states with humility, it will win their genuine allegiance; conversely, if a small state serves a larger one with deference, it will gain the larger state's protection.

The passage particularly emphasizes that both large and small states must adhere to the principle of "humbling oneself below others": large states use humility to gain sincere submission from smaller states ("winning through lowering oneself"), while small states use humility to obtain protection from larger ones ("gaining by lowering oneself"). This mutual relationship of yielding resembles what Emperor Xuanzong of Tang noted in his commentary—it not only allows divine forces to coexist harmoniously ("neither harming the other") but also benefits all people ("all common folk may rely on it").

Ultimately, this passage uses state relations to convey a universal principle for human conduct, demonstrating the Daoist wisdom of overcoming hardness with softness and stillness overcoming movement. Whether in governing a state or cultivating oneself, maintaining humility and modesty can accomplish great things—just as rivers and seas, by occupying the lowest positions, become capable of containing all streams.

This passage elucidates the profound meanings in the Daode Jing concerning the proper way for large and small states to interact, as well as the Dao's fundamental role as the origin of all things.

Regarding state relations, when a large state adopts a humble attitude toward smaller ones, it naturally gains their allegiance. Conversely, when smaller states serve larger ones with respect, they secure protection. Large states seek to unify greater strength, while smaller states desire reliable support—both can achieve their respective aspirations. However, particular emphasis is placed on large states taking the initiative to maintain humility, as arrogance and complacency easily invite misfortune.

Concerning the Dao: it is the intrinsic foundation (the profound mystery) of all things, encompassing everything as the source from which all beings emerge. The Xisheng Jing describes the Dao as a deep and formless abyss. To virtuous people, the Dao is as precious as treasure; while the less virtuous may ordinarily neglect it, they too will rely on the Dao for refuge when facing difficulties. Noble words earn respect, and good deeds influence others.

(Note: The mentioned Xisheng Jing is an important Daoist scripture that primarily expounds the story of Laozi's westward journey to convert the barbarians and Daoist philosophy; "tribute gifts" refers to ceremonial offerings presented by feudal lords when paying homage to the Son of Heaven in ancient times.)

This scripture illustrates through metaphor that even those with improper conduct can be transformed through teaching. Just as sweet words earn respect and noble actions influence others, the sage uses wisdom-filled teachings (fayu) and the conduct of Wuwei (non-action) to inspire those who lack virtue—much like how merchants in a marketplace mutually influence one another toward goodness. Thus the scripture asks rhetorically: How can we lightly abandon those with improper words and deeds? We should guide them with the good Dao, hoping they will reform themselves.

The establishment of the Son of Heaven (Tianzi) and the Three Dukes (Grand Preceptor, Grand Mentor, and Grand Guardian) serves precisely to transform the unvirtuous through exemplary teaching. As the Book of Documents states: "Heaven's work is carried out by human hands." Even presenting precious gifts like large jade discs and teams of four horses cannot compare to offering the Dao of Wuwei—for only the Dao can truly turn people from evil to good. In ancient court rituals, jade discs were indeed presented first, followed by four horses, much like the Spring and Autumn Annals records the offering of tanned hides before cattle in military rewards.

Why did the ancients value this "Dao" so highly? Because comprehending the Dao depends on inner awakening, not on deliberate accumulation through daily striving. Simply purify the heart and restrain desires, and the pure white nature will naturally manifest. When deluded thoughts and attachments arise, transgressions follow; but through emptying the mind to realize the Dao, the roots of wrongdoing dissolve. This is unlike stubborn people who only repent afterward, seeking remedy only after suffering punishment. Precisely because the Dao possesses this quality of freeing people from transgression, it becomes the world's most precious treasure.

This chapter discusses how Daoist practitioners can resolve resentment and cultivate De (Virtue/Power) through the practice of Wuwei (non-action). It first advocates sitting in stillness to forget the self and eliminate desires, then warns against harboring evil thoughts by preventing them before they arise, and finally uses the moral character of sages as exemplary models for cultivation.

The so-called Wuwei means avoiding deliberate or forced action. Practitioners should sit in stillness, forget the self, and remove desires, allowing no artificial thoughts to arise in the mind. All actions should follow natural changes—appearing as action yet being fundamentally non-action, which is the true state of Wuwei (referring to mind cultivation). By not clinging to or coveting external things, one can engage in affairs without being trapped by them (referring to body cultivation). By not indulging in or craving delicious flavors, one can enjoy tastes without being deluded by them (referring to speech cultivation). When the three karmic actions of body, speech, and mind are purified, attachment to the six dusts (sights, sounds, smells, tastes, touches, and thoughts) through the six senses (eyes, ears, nose, tongue, body, and mind) naturally ceases.

In worldly affairs, whether large or small, any deliberate pursuit inevitably leads to resentment and opposition. If one comprehends the Dao of Wuwei, abandons these desires, awakens to their true nature, and refrains from discriminatory or calculating thoughts, resentment and opposition will not arise. This is what it truly means to "repay resentment with De (Virtue)."

To tackle difficult tasks, start with what is easy; to accomplish great deeds, begin with what is subtle. Human desires harm our inherent nature through gradual accumulation—there is no case that does not start easily and end in difficulty, or begin subtly and culminate in disaster. If one plans ahead while matters are still easy, they will not encounter great difficulties in the end; if one addresses issues while they are still subtle, they will not lead to major calamities. But if one waits until problems have grown difficult and severe before responding, the disorder will already be entrenched, and it will be too late to remedy.

All difficult matters in the world must begin with what is easy; all great affairs must originate from what is subtle. This further illustrates the origins of misfortune. Difficulties inevitably arise from ease, so they should be resolved while still easy; major issues inevitably stem from subtleties, so they should be eliminated while still minor. There are too many examples of this to list individually, hence the use of "all under heaven" to generalize.

Therefore, sages never deliberately pursue great deeds, yet they are able to achieve their magnificent De (Virtue). Earlier, it was mentioned that ordinary people often aim too high, striving for difficult and grand tasks, only to meet with frequent failures and hardships. Here, the example of sages is given precisely because they never deliberately seek difficult or great undertakings, and thus they attain their noble and lofty state.

Those who make promises lightly are sure to lack credibility; those who regard tasks as too easy are bound to encounter many difficulties.

This is Emperor Xuanzong of Tang's commentary on Chapter 64 of the Dao De Jing, which primarily discusses the principle of preventing problems before they arise.

The commentary begins with a conclusion: Those who make promises lightly without careful consideration often lack sincerity; those who act rashly without planning the beginning will inevitably encounter difficulties later. Therefore, the sage (referring to a ruler who embodies the Dao) always acts with caution and thus ultimately avoids major troubles. Even sages find it difficult to handle casual promises and reckless actions—how much more so for ordinary people?

The commentary then elaborates on the principle of "preventing problems before they arise":

When the human mind is in a state of tranquility, it is easiest to maintain control ("its stillness is easily maintained"). Human nature is originally pure and clear, but when tempted by external things, it gives rise to endless desires. Before these desires arise and while the mind remains calm, preserving one's original heart-mind and preventing it from scattering is most easily achieved.

When desires have just begun to sprout but have not yet manifested, they are easiest to prevent ("what is not yet manifest is easily planned for"). At this stage, stopping them is still simple.

When desires are newly formed and still fragile, they are easiest to dissolve ("what is brittle is easily broken"), just as disasters are easiest to eliminate when they are still minor ("what is minute is easily scattered").

One should address problems before they appear ("act before they exist") and bring order before chaos arises ("govern before there is disorder"). These two phrases respectively explain the earlier principles of "easily maintained and easily planned for" and "easily broken and easily scattered"—the reason these actions are easy is because they are taken when desires have not yet formed or have just emerged in a weak state.

The entire passage emphasizes the importance of addressing issues at their earliest stages, before they develop into major calamities. This is a point that practitioners of the Dao should pay particular attention to.

A tree that takes two arms to encircle grows from a tiny sprout; a nine-story tower rises from baskets of earth; a thousand-mile journey begins with the first step beneath one's feet. This illustrates how calamities often germinate from minute beginnings before developing into major problems. Just as the mighty tree originates from a hair-like shoot, it demonstrates how all things emerge from their intrinsic nature. The towering platform built basket by basket shows how accumulated habits accomplish great deeds; the distant journey commencing with a single step teaches that sustained action reaches far destinations. All worldly affairs begin from subtle origins, yet people often neglect these incipient stages, allowing them to become sources of disaster. These three metaphors thus confirm the principles stated earlier.

Those who force matters will fail; those who cling will lose. Here "forcing" refers to deliberate interference, while "clinging" means stubborn attachment. It means one should not forcibly intervene before situations take shape, nor overcontrol before disorder appears. Seeking action beyond one's intrinsic nature or stubbornly holding to worldly desires inevitably leads to failure and loss.

Therefore, the sage (one who has attained the Dao) does not force action and thus does not fail; does not cling and thus does not lose. The sage follows natural spontaneity, remaining tranquil, thereby preserving innate nature without failure. With an empty, unobstructed mind free from attachment, the true nature endures without loss.

Ordinary people in their endeavors often fail when nearing success. "Nearing" means approaching completion. Worldly individuals performing good deeds frequently lack caution and perseverance when their work is almost finished, ultimately leading to failure.

If one treats the end with the same care as the beginning, nothing will fail. This is Laozi (Laojun) reiterating his admonition. If people can maintain consistent caution throughout, their affairs will not fail. As ancient texts say: "Many can begin well, but few can finish well."

Therefore, the sage seeks what others do not seek and does not value rare treasures. "Rare treasures" internally refer to desires beyond one's nature; externally, they signify pearls, rhinoceros horns, and similar valuables. The sage remains desireless, neither pursuing what lies beyond intrinsic nature within nor exhausting the mind over external treasures that harm De (Virtue). Hence, it is said: "They do not value rare treasures."

They learn what need not be deliberately learned and return to where others go astray. Ordinary people prize rare objects, thus straining to seek what lies beyond their nature; the sage does not pursue excessive knowledge, always preserving spontaneous nature. This attitude of "learning without learning" precisely guides people back to the proper path of avoiding excessive pursuit.

This passage explains the principle from the Daode Jing of "assisting the natural development of all things without daring to act recklessly." "Assisting" here means helping, while "natural" refers to the innate nature of all things. Ordinary beings, due to arising delusional thoughts, lose sight of their true nature.

The sage (one who has attained the Dao) guides sentient beings with compassion, urging them to learn the principle of wuwei (non-action). This is done to help all things preserve their authentic, innate essence without disruption. Thus, the sage dares not impose deliberate actions like worldly teachings (suxue) nor indulge in excessive desires.

The wuwei mentioned here is a key Daoist concept, referring to a way of life that avoids forceful interference and instead follows the natural flow. Suxue (worldly learning) denotes secular pursuits of fame, wealth, and status. Through this commentary, Emperor Xuanzong of Tang emphasizes that the true way of the sage lies in aligning with natural laws rather than imposing human will.