---
title: "Daodejing 老子道德經 – Vol. 2 | Daozang"
url: "https://daozang.app/en/text/KR5c0065/juan/2/"
canonical: "https://daozang.app/en/text/KR5c0065/juan/2/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《老子道德經》Vol. 2

Dongshen 洞神部 · Vol. 2 / 3 · 10,734 characters

**版本说明**：本页所载《老子道德經》实为**河上公章句**本（河上公注，分八十一章，章名如「體道第一」「養身第二」），经文与河上公注文相连并录；白话解读依此原文及注疏逐段生成。

## Vol. 2 / 3

河上公章句

體道第一道可道謂經術政教之道也非常道非自然長生之道常道當以無爲養神無事安民含光藏煇滅跡匿端不可稱道也名可名謂富貴尊榮高世之名也非常名非自然常在之名常名當如嬰兒之未言雞子之未分明珠在蚌中美玉在石間内雖昭昭外如頑愚無名天地之始無名謂道道無形故不可名也始者道之本也吐氣布化出於虚無爲天地之本始者也有名萬物之母有名謂天地天地有形位陰陽有剛柔是其名也萬物母者天地含氣生萬物長大成熟如母之養子也故常無欲以觀其妙妙要也人常能無欲則以觀道之要妙要謂一也一出布名道囋叙明是非也常有欲以觀其徼徼歸也常有欲之人可以觀世俗之所歸趣也此兩者同出而異名兩者謂有欲無欲也同出者謂同於人心異名者所名曰異名無欲者長存名有欲者亡身同謂之玄玄天也謂有欲之人與無欲之人同受氣於天玄之又玄天中復有天也禀氣有厚薄得中和滋液則生賢聖得錯亂濁辱則生貪淫衆妙之門能知天中復有天禀氣有厚薄除情欲守中和是謂知道要妙之門户

養身第二天下皆知美之爲美自揚己美使顯彰也斯惡已有危亡也皆知善之爲善有功名也斯不善已人所爭也故有無相生見有而爲無

**Interpretation**

The Dao can be explained in words, but any principle that can be clearly stated and used to govern a state and instruct its people is not the eternal, natural “constant Dao.” The true, enduring Dao follows nature and enables people to attain longevity. To preserve the constant Dao, one should nurture the spirit through Wuwei (non-action), settle the people through stillness and freedom from affairs, restrain one’s radiance, conceal one’s traces, and avoid displaying one’s accomplishments. Such a Dao cannot be fully expressed in words.

Names can be used to describe wealth, honor, distinction, and a reputation that surpasses others, but these too are not names that endure naturally. A constant name should be simple, like an infant who cannot yet speak; undivided, like an egg before it has split; and inwardly bright, like a pearl hidden in a shell or jade concealed within stone, while outwardly plain and uncarved.

“Namelessness” is the beginning of Heaven and Earth. The Dao has no form and so cannot be named. It is the root of the Dao: from emptiness it sets Qi (vital energy) in motion and brings forth transformations, becoming the origin of Heaven and Earth. “Having a name” is the mother of the myriad things. Here, “having a name” refers to Heaven and Earth: they have form and position, and Yin-Yang has distinctions of firmness and softness, so they can be designated by names. Heaven and Earth contain and nourish primordial Qi, giving birth to the myriad things and bringing them to growth and maturity, just as a mother raises a child.

Therefore, by remaining without desire, one can observe the Dao’s subtlety; here, “subtlety” means the Dao’s essential principle. A person who is not led by desire can see where the Dao’s subtlety lies. By remaining in desire, one can observe where worldly things ultimately lead. “Without desire” and “having desire” are two states that arise from the same human mind, though they have different names. Those without desire can preserve themselves over time, while those with desire may bring harm upon themselves.

Both are called “mysterious,” meaning deep and unfathomable, because people with and without desire alike receive Qi from Heaven and Earth. “Mystery within mystery” means that within Heaven there is a still deeper Heaven. The Qi people receive varies in its abundance and purity: those who receive Qi that is balanced and harmonious may become worthy people or sages; those who receive Qi that is disordered and turbid may become greedy and lustful. Understanding this, one can remove sensual desires and maintain balance and harmony. This is the gateway to understanding the Dao’s subtlety.

**Nurturing the Self, Chapter Two**

Everyone in the world knows what beauty is and displays their own beauty; thus ugliness appears alongside it. Everyone knows what goodness is and claims merit and fame for themselves; thus non-goodness also arises, and people begin to compete with one another. Therefore, being and nonbeing depend on one another: wherever something appears as “being,” there is also a side that is regarded as “nonbeing.”

也難易之相成見難而爲易也長短之相形見短之相形也高下之相傾見高而爲下也音聲之相和上唱下必和也前後相隨上行下必隨是以聖人處無爲之事以道治也行不言之教以身師道萬物作焉而不辭各自動作不辭謝而逆止生而不有元氣生萬物而不有爲而不恃道所施爲不望其報功成弗居功成事就退避不居其位夫惟不居夫惟功成不居其位是以不去福德常在不去其身此言不行不可隨不言不可知疾上六句有高下長短若開一源下生百端百端之變無不動亂

安民第三不尚賢賢謂世俗之賢辨口明文離道行權去質爲文不尚者不貴之以禄不尊之以官也使民不爭不爭功名乃自然也不貴難得之貨言人君不御好珍寳則黄金棄於山珠玉捐於淵也使民不爲盜上化清凈下無貪人不見可欲放鄭聲遠佞人使心不亂不邪淫也是以聖人之治說聖人治國與治身虚其心除嗜欲去煩亂實其腹懷道抱一守五神也弱其志和柔謙讓不處權也强其骨愛精重施髓滿骨堅也常使民無知無欲反朴守淳使夫知者不敢爲也思慮深不輕言爲無爲不造作動因循則無不治德化厚百姓安

無源第四

**Interpretation**

This scripture primarily expounds the principle of how things are both mutually opposed and interdependent, and how sages govern the world by following the natural Dao (the Way).

Difficulty and ease complement each other—when facing difficult matters, one should approach them as if they were easy. Long and short are relative—only by recognizing shortcomings can strengths be revealed. High and low are interdependent—when seeing heights, one must also consider the depths. Sounds respond to one another—when those above sing, those below harmonize. Front and back follow each other—when leaders act, followers emulate. Thus, the sage handles affairs through Wuwei (non-action), governs the world with the Dao, and teaches through "wordless instruction," leading by example.

All things grow naturally without refusal, each operating without cease. The primal Qi (vital energy) nurtures all beings yet claims no possession, acts without self-importance, and accomplishes without taking credit. Precisely because they claim no merit, their virtuous deeds endure. Those who fail to understand this principle resemble the "top six" line in the Book of Changes—creating artificial distinctions between high and low, long and short. Opening one source gives rise to endless variations, resulting in chaos.

The section on "pacifying the people" states: Do not exalt worldly notions of worthiness (referring to those skilled in debate yet deviating from the Dao), so the people will not compete for fame and profit. Do not treasure rare objects, so the people will not steal. Do not expose the people to temptation, so their minds remain undisturbed. Thus, the sage governs the state as one cultivates the self: purifying the heart, enriching the inner being, weakening contentious impulses, strengthening sinews and bones, keeping the people simple and guileless, free from excessive knowledge and desires. Even the clever dare not act recklessly under such conditions.

Wuwei (non-action) means avoiding forced interference and following spontaneity—thus nothing remains ungoverned. When moral transformation runs deep, the people naturally dwell in peace and contentment.

道冲而用之冲中也道匿名藏譽其用在中或不盈或常也道常謙虚不盈滿淵兮似萬物之宗道淵深不可知也似爲萬物之宗祖挫其鋭鋭進也人欲鋭情進取功名當挫止之法道不自見也解其紛紛結恨也當念道無爲以解釋和其光言雖有獨見之明當如闇昧不當以曜亂人也同其塵當與衆庶同不當自殊别湛兮似若存言當湛然安靜故能長存不亡吾不知其誰之子老子言我不知道所從生之矣象帝之先道自在天帝之前此言道乃先天地生也至今者以能安靜湛然不勞煩欲使人修身法道

虛用第五天地不仁天施地化不以仁恩任自然以萬物爲蒭狗天地生萬物人最爲貴天地視之如蒭草狗畜不責望其報聖人不仁聖人愛養萬民不以仁恩法天地之行自然以百姓爲蒭狗聖人視百姓如蒭草狗畜不責望於其禮意天地之間天地之間空虚和氣流行故萬物自生人能除情欲却滋味清五臟則神明居其猶橐籥乎橐籥中空虚故能有聲氣虚而不屈動而愈出言空虚無有竭時動摇之益出聲氣多言數窮多事害神多言害身口開舌擧必有禍患不如守中不如守德於中育養精神愛氣希言

**Interpretation**

This passage elucidates the nature and function of the Dao. Though the Dao appears empty and formless, it exerts boundless influence. Profound beyond measure, it resembles the source of all things yet never boasts or becomes complacent. Like an unfathomable abyss, it contains all beings without displaying sharp edges.

For personal cultivation: One should restrain one's sharp edges and avoid excessive pursuit of fame and achievement. Resolve conflicts and grievances to maintain inner purity. Even when possessing unique insights, refrain from flaunting them—instead, blend harmoniously with others like light merging with dust. Preserve a tranquil and detached state of mind, for only thus can one endure. The Dao existed before heaven and earth, eternally unchanging; we should emulate this quality of the Dao in cultivating our nature and life.

Next, the attitude of heaven-earth and sages is described: Heaven and earth nurture all things without special favoritism toward humans, treating all beings with equal detachment like straw dogs. Sages emulate this by caring for the people without seeking reward, maintaining the natural attitude of Wuwei (non-action).

Between heaven and earth flows harmonious Qi, through which all things grow naturally. If humans can eliminate desires and keep their five organs pure, their Shen (spirit) will attain stability. Like bellows (tuoyue), it is precisely because of internal emptiness that the breath can circulate. Emptiness prevents exhaustion, while movement generates ever-renewing energy.

Finally, advice for self-cultivation: Excessive speech depletes one's vitality, while overactivity harms the spirit. Opening one's mouth easily invites misfortune—better to maintain inner equilibrium, nurture the spirit, cherish one's Qi, and practice reticence.

成象第六谷神不死谷養也人能養神則不死神謂五藏神也肝藏魂肺藏魄心藏神脾藏意腎藏精與志五藏盡傷則五神去是謂玄牝言不死之道在於玄牝玄天也於人爲鼻牝地也於人爲口天食人以五氣從鼻入藏於心五氣清微爲精神聰明音聲五性其鬼曰魂魂者雄也主出入人鼻與天道通故鼻爲玄也地食人以五味從口入藏於胃五味濁辱爲形骸骨肉血脉六情其鬼曰魄魄雌也出入人口與地通故口爲牝玄牝之門是謂天地之根根元也言鼻口之門乃是通天地之元氣所從往來綿綿若存鼻口呼吸喘息當綿綿微妙若可存復若可無有用之不勤用氣當寬舒不當爲急疾勤勞

韜光第七天長地乆說天地長生乆壽以教喻人也天地所以能長且乆者以其不自生天地所以獨能長且乆者以其安靜自然施不求報不如世人居處汲汲求自饒之利奪人以自與矣故能長生以其不求生故能長生不終也是以聖人後其身先人而後己而身先天下敬之先以爲長外其身薄己而厚人而身存百姓愛之如父母敬之如神明祐之若赤子故身常存也以其無私聖人爲人所愛神明所祐非以其公正無私所致乎故能成其私人以私者欲以厚己也聖人無私而己自厚故能成其私也

易性第八

**Interpretation**

**Chapter Six: Forming the Image** discusses the nurturing of *shen* (spirit) within the human body. The "Valley Spirit" (referring to the ceaseless vital energy of life) does not perish because it is sustained. By nourishing the *shen* of the five viscera, one attains longevity. Each organ houses a distinct spiritual aspect: the liver stores the *hun* (ethereal soul), the lungs store the *po* (corporeal soul), the heart stores the *shen* (spirit), the spleen stores the *yi* (intent), and the kidneys store *jing* (essence) and *zhi* (will). If the five viscera are harmed, these five spiritual aspects depart.

The "Mysterious Feminine" (*xuanpin*) mentioned here refers to the origin of life. *Xuan* (mystery) represents heaven, corresponding to the nose, while *pin* (feminine) represents earth, corresponding to the mouth. Heaven, through the nose, allows humans to absorb the *wuqi* (Qi of the Five Phases). The clear Qi resides in the heart, forming *shen*, wisdom, and speech—its luminous aspect is called *hun* (yang in nature). Earth, through the mouth, enables humans to take in the *wuwei* (flavors and essences of food). The turbid Qi settles in the stomach, forming the body, bones, flesh, and blood—its substantial aspect is called *po* (yin in nature). The nose and mouth are like gateways through which the primordial Qi of heaven and earth flows. Breathing should be soft, continuous, and natural, with Qi moving gently and effortlessly.

**Chapter Seven: Concealing Radiance** uses the enduring nature of heaven and earth to illustrate the principles of life cultivation. Heaven and earth endure because they do not strive for their own survival but operate spontaneously, seeking no reward—unlike worldly people who exhaust themselves in pursuit of selfish gain. The sage (one who attains the Dao) withdraws yet is placed ahead, remains detached yet is preserved. The people cherish them as parents, and the spirits protect them as infants. Precisely because of their selflessness, they fulfill themselves.

**Chapter Eight: The Nature of the Highest Virtue** describes supreme virtue as resembling water. Water nourishes all things without contention, dwelling in low places that others disdain—thus, it comes closest to the Dao. In dwelling, choose low-lying ground; in mind, remain deep and tranquil; in relationships, be sincere and benevolent; in speech, keep trustworthiness; in governance, excel in order; in action, employ one’s strengths; in movement, seize the right timing. Because it does not contend, it incurs no blame.

上善若水上善之人如水之性水善利萬物水在天爲霧露在地爲泉而不爭處衆人之所惡衆人惡卑濕垢濁水獨靜流居之矣故幾於道水性幾與道同居善地水性善喜於地在草木之上即流而下有似於牝動而下人也心善淵水深空虚淵深清明與善人萬物得水以生與虚不與盈也言善信水内影照形不失其情政善治無有不洗清且平也事善能能方能圓曲直隨形動善時夏散冬凝應期而動不失天時也夫唯不爭壅之則止决之則流聽從人也故無尤水性如是故天下無有怨尤水者也

運夷第九持而盈之不如其已盈滿也已止也持滿必傾不如止也揣而鋭之不可長保揣治也先揣之後必棄捐金玉滿堂莫之能守耆欲傷神財多累身富貴而驕自遺其咎夫富當賑貧貴當矜賤而反自驕恣必被禍害功成名遂身退天之道言人所爲功成事立名跡稱遂不退身避位則遇於害此乃天之常道也譬日中則移月滿則虧物盛則衰樂極則哀

能爲第十

**Interpretation**

The highest goodness is like water. A person of the highest goodness is also like water in character. Water nourishes all things without competing with them. It settles in the low, damp, muddy places that everyone else dislikes, yet flows and dwells there quietly. For this reason, water is closest to the Dao (the Way), the fundamental principle by which all things move and function.

Water’s nature is almost the same as the Dao’s: it is good at choosing low places for its dwelling; its heart is deep and calm; it treats others with honesty and trustworthiness; in governing, it is good at bringing order, making things clean and fair; in its work, it makes good use of its abilities, able to be square or round and to adapt to bends and straight lines; in its movements, it is good at seizing the right moment, spreading out in summer and freezing in winter. It moves with the seasons and does not go against the timing of Heaven.

Water never competes. Block its path, and it stops; clear a way for it, and it flows. It follows the course of circumstances and submits to human arrangements, so it makes no mistakes. This is water’s nature, and no one under Heaven resents it.

**Keeping to the Mean, Chapter Nine**

Holding a vessel and continually filling it until it is full is not as good as knowing when to stop. If it is filled too far, it will surely spill. Sharpen a blade too keenly, and it cannot stay sharp for long. After too much honing, it will eventually wear down and be discarded.

No one can keep a hall filled with gold and jade secure. Too many desires damage the spirit; too many possessions burden the body. After becoming wealthy and honored, arrogance and self-satisfaction invite calamity. When wealthy, one should aid the poor; when honored, one should show compassion for the lowly. Arrogance and excess instead will surely bring harm.

Once one’s achievements are complete and one’s reputation has risen, one should withdraw and yield one’s position. This is the Way of Heaven. It means that when a person’s work has succeeded, achievements have been established, and a reputation has been praised, refusing to step aside and leave a position of power may invite calamity. This is the constant law of Heaven. The sun begins to move west once it reaches its highest point; the moon wanes after becoming full. When things flourish to their utmost, they decline; when joy reaches its peak, it turns to sorrow.

**The Power to Act, Chapter Ten**

載營魄營魄魂魄也人載魂魄之上得以生當愛養之喜怒亡魂卒驚傷魄魂在肝魄在肺美酒甘肴傷人肝肺故魂靜志道不亂魄安得壽延年也抱一能無離乎言人能抱一使不離於身則長存一者道德所生太和之精氣也故曰一一布名於天下天得一以清地得一以寧侯王得一以爲正平入爲心出爲行布施爲德總名爲一一之爲言志一而無二也專氣致柔專守精氣使不亂則形體能應之而柔順矣能如嬰兒乎内無思慮外無政事則精神不去滌除玄覽當洗其心使潔清也心居玄冥之處覽知萬事故謂之玄覽能無疵乎不淫邪也愛民治國治身者受氣則身全治國者愛民則國安能無爲乎治身者呼吸精氣無令耳聞治國者布施德惠無令下知天門開闔天門北極紫微宫開闔終始五際也治身之天門謂鼻孔開謂喘息也闔謂呼吸也能無雌乎治身當如雌牝安靜柔弱治國應變而不唱也明白四達言道明如日月四通滿於天下八極之外故曰視之不見聽之不聞彰布十方焕焕煌煌矣能無知乎無有能知道滿於天下矣生之畜之道生萬物而畜養之生而不有道生萬物無所取有爲而不恃道所施爲不恃望其報也長而不宰道長養萬物不宰割以爲器用是謂玄德言道德玄冥不可得見欲使人知道也

無用第十一

**Interpretation**

The human body carries the hun (spiritual consciousness) and po (physical vitality), which form the foundation of life. One must carefully nurture them, for excessive joy or anger will scatter the hun, while sudden fright will harm the po. The hun resides in the liver, and the po dwells in the lungs—thus excessive indulgence in rich food and wine damages these organs.

Maintaining the hun in tranquility aligns it with the Dao (the Way) without confusion, while stabilizing the po prolongs life. "Can you embrace the One and not let go?" refers to holding fast to the "One" (the harmonious Qi [vital energy] born of the Dao), keeping it within the body to achieve longevity. This "One" permeates all under heaven: Heaven attains it and becomes clear, Earth attains it and becomes tranquil, and rulers attain it to bring peace to the world. For humans, the "One" manifests internally as focused intent and externally as action. When extended to all things, it becomes De (Virtue/Power). All these are called the "One"—meaning undivided concentration of mind.

"Concentrating Qi to achieve softness" means focusing and retaining Jing (essence) without dispersion, allowing the body to respond with pliancy, pure as an infant's. With no distracting thoughts within and worldly affairs disregarded without, the Shen (spirit) will not be depleted. "Cleansing the mysterious mirror" refers to purifying the heart-mind (the "mysterious mirror" being the mind's capacity to perceive all things), keeping it spotless. Those cultivating the self nurture Jing without obsessing over breath, while rulers governing states spread De without deliberate display.

The "Gate of Heaven" signifies the North Star's Purple Palace (symbolizing the crown of the head), its opening and closing representing the transformations of Yin-Yang. For cultivators, the "Gate of Heaven" is the nostrils—opening with exhalation, closing with inhalation. "Can you play the role of the female?" means self-cultivation should emulate the quiet softness of the feminine, while governance adapts flexibly without forceful dominance. "Understanding illuminates the four directions" describes the Dao's radiance, shining like sun and moon across all quarters—seeming invisible and silent, yet filling heaven and earth.

"Producing without possessing" means the Dao gives birth to all yet claims nothing; "acting without relying" means it nurtures all without seeking reward; "nourishing without controlling" means it sustains all without domination. This is the profoundest "Mysterious De"—the Dao's virtue, hidden yet profound, hoping humanity may comprehend it.

三十幅共一轂古者車三十幅法月數也共一轂者中有孔故衆輻凑之治身者當除情去欲使五藏空虚神乃歸之當其無有車之用無爲空虚轂中空虚輸得轉行轝中空虚人得載其上埏埴以爲器挻和也埴土也和土以爲飲食之器當其無有器之用器中空虚故有所受鑿户牖以爲室謂作室屋當其無有室之用户牖空虚人得以出入室中空虚人得以居處故有之以爲利利物也利形於用器中有物室中有人恐其屋破壞腹中有神畏其形消亡無之以爲用言虚空者謂感受萬物故曰虚無能制有形道者虚空也

檢欲第十二五色令人目盲貪好淫色則傷精失明不能視無色之色五音令人耳聾好聽五音則和氣去心不能聽無聲之聲五味令人口爽爽亡也人嗜五味則亡失於道味馳騁田獵令人心發狂人精神好安靜馳騁呼吸精神散亡故發狂也難得之貨令人行妨妨傷也金銀珠玉心貪意欲不知猒足則行傷身辱也是以聖人爲腹守五性去六情節志氣養神明不爲目目不妄視妄視則泄精於外故去彼取此去彼目之妄視取此腹之養神

猒恥第十三

**Interpretation**

The wheel has thirty spokes (an ancient representation of the lunar cycle), all converging at the central hub. The hub is hollow, allowing the spokes to unite. Those who cultivate themselves should clear distracting thoughts and eliminate desires, keeping the five viscera in a state of emptiness so that the spirit (Shen) may return to its original nature. It is precisely because the hub is empty that the wheel can turn; it is because the carriage interior is empty that people can ride within it.

When crafting vessels from clay, the earth must be evenly blended. The usefulness of a vessel lies in its hollow center, which allows it to hold things. When building a house, doors and windows must be carved out—their utility comes from the emptiness within, allowing people to enter, exit, and dwell. Thus, the "presence" (the solid form) provides convenience, but it is the "absence" (the empty space) that truly enables function. Just as the abdomen must remain empty to house the spirit, if it is filled to excess, the body will perish. Emptiness is essential because it accommodates all things; the formless Dao (the cosmic origin) governs the manifest world through this very principle of emptiness.

Chapter Twelve speaks of tempering desire:

Indulging in dazzling colors dulls the eyes (excessive pursuit of beauty depletes essence [Jing]);

Immersing in music deafens the ears (overstimulation disrupts the spirit [Shen]);

Gorging on delicacies numbs the palate (gluttony distances one from the Dao);

Reveling in the hunt agitates the mind (intense exertion disperses vital energy [Qi]);

Craving rare treasures corrupts virtue (insatiable greed harms body and soul).

Thus, the sage focuses on inner cultivation:

Preserving the innate nature of the five viscera,

Rejecting the six desires (of the eyes, ears, nose, tongue, body, and mind),

Regulating the heart’s intent and breath,

Nurturing spiritual wisdom.

They do not chase external sensory pleasures—

The eyes do not wander carelessly (haphazard gazing leaks essence [Jing]);

They discard outward temptations and choose inner refinement.

Chapter Thirteen speaks of contentment:

Favor and disgrace alike unsettle the mind (for one takes gain and loss too seriously).

The greatest misfortune is excessive self-concern

(If even the body is disregarded, what else is there to fear?).

Thus, only those who can bear the world as their own responsibility

Are worthy of being entrusted with it;

Only those who forget the self in loving the world

Are deserving of the world’s trust.

寵辱若驚身寵亦驚身辱亦驚貴大患若身貴畏也若至也畏大患至身故皆驚何謂寵辱問何謂之寵何謂之辱寵尊榮也辱恥辱也還自問者爲曉於人辱爲下辱爲下賤得之若驚得寵榮者驚處高位如臨危也貴不敢驕富不敢奢失之若驚失者失寵處辱驚者恐禍重來是謂寵辱若驚解上得之若驚失之若驚何謂貴大患若身復還自問吾所以有大患者爲吾有身吾所以有大患者爲吾有身有身憂其勤勞念其飢寒觸情縱欲則遇禍患及吾無身吾有何患使吾無身體道自然輕擧升雲出入無間與道通神當有何患故貴以身爲天下者則可以寄於天下言人君貴其身而賤人欲爲天下之主者則可寄止不可託也愛以身爲天下者乃可以託於天下言人君能愛其身非爲己也乃欲爲萬民之父母以此德爲天下之主乃可以託身於民上長無咎也

贊玄第十四視之不見名曰夷無色曰夷言一無彩色不可得而視之矣聽之不聞名曰希無聲曰希言一無音聲不得聽而聞之矣搏之不得名曰微無形曰微言一無體不可搏持而得之此三者不可致詰三者夷希微也不可致詰者謂無色無聲無形口不能言書不能傳受之以靜求之以神不可詰問而能得也故混

**Interpretation**

This passage discusses the psychological states people experience when facing honor and disgrace. When receiving high honors, one trembles with fear as if standing atop a precipice; when suffering humiliation, one similarly feels terrified of impending disaster. Why is this so? Because people place excessive importance on their physical bodies and desires. Having a body inevitably brings worries of hunger, cold, and toil, while indulging desires easily invites misfortune. If one could transcend physical constraints and merge with the Dao (cosmic origin), moving freely like drifting clouds, where then would worries remain?

Only those who truly cherish their own lives are fit to shoulder the responsibility of governing the world. Such rulers care for themselves not for selfish desires, but to become pillars of support for all people. Only those possessing this virtue are worthy to rule the world, maintaining their position long without error.

The passage then explains the mysterious characteristics of the Dao: Looking at it, you cannot see it—this is called "Yi" (formless); listening for it, you cannot hear it—this is called "Xi" (soundless); grasping for it, you cannot touch it—this is called "Wei" (shapeless). These three qualities cannot be fully expressed in words, for the Dao has no color, sound, or form—it can only be perceived through quiet contemplation. When Yi, Xi, and Wei blend into one, they constitute the primordial chaos-state of the Dao.

而爲一混合也故三名合而爲一其上不皦言一在天上不皎皎光明上下無窮極也其下不昧言一在天下不昧昧有所暗冥繩繩兮不可名繩繩者動行無窮極也不可名者非一色也不可以青黄赤白黑别也非一聲也不可以宫啇角徵羽聽也非一形也不可以長短小大度也復歸於無物物質也物當歸之以無質是謂無狀之狀言一無形狀而能爲萬物作形狀無物之象一無物質而爲萬物設形象是謂忽恍言一忽忽恍恍若存若亡不可得見迎之不見其首一無端末不可預待也除情去欲自歸之隨之不見其後言一無影跡不可得而見執古之道以御今之有聖人執古之道生一以御萬物知今當有一也以知古始是謂道紀人能知上古本始有一是謂知道之紀綱也

顯德第十五古之善爲士者謂得道之君也微妙玄通玄天也言其志節玄妙精與天通深不可識道德深遠不可識知内視如盲反聽若聾莫知

**Interpretation**

This passage elucidates the profound nature of the Dao (the Way), the core concept of Daoism representing the cosmic origin and fundamental order. The Dao exists as a unified whole in primordial chaos, encompassing three essential elements (likely referring to Heaven, Earth, and Humanity as the Three Powers), yet ultimately merging into singular oneness. Neither dazzlingly bright above nor dimly obscure below, it stretches endlessly without boundaries, defying any concrete definition or name.

The Dao transcends all tangible forms: it cannot be distinguished by colors like azure, yellow, red, white, or black; described by musical notes like gong, shang, jue, zhi, or yu; or measured by dimensions like length, size, or magnitude. It ultimately returns to the state of "non-being" (wu wu)—having no material form yet capable of shaping all things, appearing formless yet establishing forms for all existence. This condition is called "hu huang" (dim and indistinct), seeming to exist while seeming not to exist, forever beyond precise grasp.

When facing the Dao, one cannot see its beginning when approaching nor discern its end when following. The sages (those who have attained the Dao) grasp this eternally existing Way to govern all present affairs. By comprehending the current manifestation of "the One" (embodiment of the Dao), one may understand the origins of antiquity—this constitutes the fundamental principle of the Dao.

The ancient sages who truly attained the Dao reached a state of exquisite subtlety, becoming one with Heaven. Their cultivation of De (Virtue/Power) was unfathomably profound: inwardly observing like the blind and listening to their hearts like the deaf (describing a state transcending sensory perception). Such profound Daoist wisdom remains inherently difficult for ordinary people to genuinely comprehend.

所長夫唯不可識故强爲之容謂下句也豫兮若冬涉川擧事輒加重愼豫豫兮若冬涉川心難之猶兮若畏四鄰其進猶猶若拘制若人犯法畏四鄰之知儼兮其若客如客對主人儼然無所造作也涣兮若冰之將釋涣者解散也釋者消亡也謂除情去欲日以空虚也敦兮其若樸敦者質厚也樸者形未分也内守精神外無文彩曠兮其若谷曠者寬大也谷者空虚不有德功名無所不包也渾兮其若濁渾者守本眞也濁者不昭然也與衆合同不自尊孰能濁以止靜之徐清孰誰也誰能如水之濁止而靜之徐徐而自清孰能安以乆動之徐生誰能安靜以乆徐徐以長生也保此道者不欲盈保此長生之道不欲奢泰盈溢夫唯不盈故能弊不新成夫唯不盈滿之人能守弊不爲新成守弊者匿光榮也新成者貴功名也

歸根第十六致虛極致至也道人捐情去欲五藏清靜至於虚極也守靜篤守清靜行篤厚萬物並作

**Interpretation**

This scripture primarily discusses the mental attitudes and behavioral principles that Daoist cultivators should maintain.

It first describes the external demeanor of practitioners: cautious as crossing a winter river, acting with exceptional prudence; vigilant as fearing one's neighbors, exercising restraint in movement as if wary of being discovered breaking laws; dignified as being a guest, maintaining respectful composure when facing the host.

The text then addresses internal cultivation: melting away desires like thawing ice and snow, gradually emptying and purifying the heart-mind; remaining simple and unadorned like uncarved wood, preserving inner Shen (spirit) while avoiding outward extravagance; spacious and accommodating as a valley, embracing all merits and fame with profound humility; maintaining original nature like turbid water, neither deliberately displaying oneself nor conflicting with others.

Using water as metaphor: Who can become clear by remaining still like turbid water? Who can gradually attain vitality through prolonged tranquility? Those preserving this way of enduring life never pursue excessive fullness. Precisely because they avoid overflow, they remain content with the old rather than seeking new achievements—contentment with the old conceals one's radiance, while pursuit of the new values worldly success.

The final "Returning to the Root" chapter reveals: Daoist cultivation requires reaching a state of extreme emptiness (completely abandoning desires to purify the five viscera) and maintaining ultimate stillness (acting with sincere gravity). Only thus can one preserve authenticity amidst the transformations of all things.

作生也萬物並生吾以是觀其復言吾以觀萬物無不皆歸其本也人當重其本夫物芸芸芸芸者花葉茂盛之貌各復歸其根言萬物無不枯落反復其根而更生歸根曰靜靜謂根也根安靜柔弱謙卑處下故不復死靜曰復命言能安靜者是謂復還性命便不死復命曰常復命使不死乃道之所常行也知常曰明能知道之所常行者則爲明也不知常妄作凶不知道之所常行而妄作巧詐則失神明而凶知常容能知道之所常行則除情欲無所不包容也容乃公無所不包容則公正無私衆邪莫當公乃王公正無私則可以爲天下王治身正則形一而靜神明千萬共凑己躬王乃天能王則德洽神明乃與天通矣天乃道德與天通則與道合同也道乃乆與道合同乃能長乆没身不殆能公能王通天合道四者純備道德弘遠無殃無咎乃與天地同没終不危殆也道德眞經註卷之一道德眞經註卷之二知二

河上公章句

淳風第十七太上下知有之太上謂太古無名號之君下知有之者下知上有君而不臣事質朴也其次親而譽之其德可見恩惠可稱故親愛而譽之其次畏之設刑法以治也其次侮之禁多令煩不可歸誠故欺侮之有不足焉君信不足於下下則欺詐於上有不信焉君信不足於下下則應之以不信而欺其君猶兮其

**Interpretation**

All beings flourish and multiply, yet through observing their cyclical patterns I have discovered a principle: all things ultimately return to their source. Humanity should value this fundamental truth. Observe how luxuriant plants and trees appear in their prime, yet eventually wither and shed leaves, returning to their roots to regenerate anew.

This return to origin is called "stillness" (jing), for roots are quiet, soft and humble, dwelling below yet capable of rebirth. This tranquil state is termed "restoring life's mandate" (fuming - returning to life's source). Maintaining this stillness allows one to return to life's origin and attain perpetual renewal. This principle of cyclical return is eternal and unchanging; understanding it constitutes "illumination" (ming - wisdom). Those ignorant of this law who act recklessly invite calamity.

Those who truly comprehend eternal principles develop expansive, all-embracing minds, and this inclusiveness brings impartial justice. Achieving such justice enables one to become "sovereign of the world" (referring to realized beings). When body and mind are properly aligned, form becomes unified in tranquility, gathering countless spiritual energies (shen) within oneself. Attaining this sovereign state connects one with heavenly Dao, and union with the Dao brings enduring existence beyond decay.

Mastering these four qualities - justice, sovereignty, heavenly attunement, and Dao-union - allows one's virtue (de) to become vast, avoiding calamities while sharing heaven-and-earth's longevity without peril.

(Regarding Chapter 17 "Pure Customs") The supreme rulers of antiquity (taishang - nameless sage-kings of remote times) were merely known to exist by their people without deliberate veneration, for society then embodied primal simplicity. The next tier of rulers were beloved and praised by people for their visible virtue (de) and tangible benevolence. Inferior rulers inspired fear through penal governance. The lowest rulers earned public contempt through oppressive restrictions that prevented authentic interaction. When rulers lack sincerity, the people respond with deception.

貴言說太古之君擧事猶猶貴重於言恐離道失自然也功成事遂謂天下太平百姓皆謂我自然百姓不知君上之德淳厚反以爲己自當然

俗薄第十八大道廢有仁義大道之時家有孝子國有忠信仁義見大道廢不用而惡逆生乃有仁義可傳道智慧出有大僞智慧之君賤德貴言賤質貴文下則應之以大僞姦詐六親不和有孝慈六親絶親戚不和乃有孝慈相牧養國家昬亂有忠臣政令不行上下相怨邪辟爭權乃有忠臣匡救其君也此言天下太平不知仁人盡無欲不知廉各潔己不知貞故大道之世孝慈滅仁義没猶日月盛明衆星失光

還淳第十九絶聖絶聖制作反初守元五帝畫象倉頡作書不如三皇結繩無文而治也棄智棄智惠反無爲民利百倍農事修公無私絶仁棄義絶仁之見慧棄義之尚華民復孝慈德化純也絶巧絶巧者詐僞亂眞棄利塞貪路閉權門盜賊無有上化公正下無私邪此三者謂上三事絶弃以爲文不足以爲文不足者文不足以化民故令有所屬當如下句見素抱樸見素者當抱素守眞不尚文飾也抱撲者當見其質朴以示天下可法則少私寡欲少私者正無私也寡欲者當知足也

異俗第二十絶學絶學不眞不合道文無憂除浮華則無憂患唯之與阿相去幾何同爲應對而相去

**Interpretation**

In ancient times, wise rulers acted with caution and rarely issued commands, for they deeply understood that excessive speech easily deviates from the Dao and loses one's natural essence. When the world was at peace, the people lived contentedly, assuming this was simply how life should be, unaware of the ruler's virtuous governance working subtly upon them.

(Chapter 18) It is only when the great Dao declines that humaneness (ren) and righteousness (yi) are emphasized. In eras when the true Dao prevailed, every household had filial children and the state had loyal ministers naturally - there was no need for deliberate promotion of virtue. Only when the Dao is abandoned do we resort to teaching humaneness and righteousness. When cleverness flourishes, hypocrisy emerges in tandem. When rulers prize cunning and value ornamentation, their subjects respond with greater deceit. It is when families are discordant that filial piety needs recognition; when states fall into chaos that loyal ministers become conspicuous.

(Chapter 19) We must discard artificial sagely wisdom and return to primordial simplicity. The ritual systems created by the Five Emperors (legendary sage rulers) or the writing system invented by Cangjie (Yellow Emperor's scribe) cannot compare to the era of the Three Sovereigns (earlier sage kings) when knotting ropes sufficed for records and governance followed wuwei (non-action). Abandon cleverness, and the people benefit a hundredfold; cease preaching humaneness and righteousness, and natural filial piety returns. Eliminate crafty hypocrisy, block the gates of greed, and thieves and robbers will disappear. When rulers are impartial, the people refrain from wrongdoing. These truths cannot be conveyed through rhetoric alone - they must manifest in action: preserve primordial simplicity and reduce selfish desires.

(Chapter 20) Cast aside superficial learning, for knowledge divorced from the Dao only brings trouble. The difference between respectful response and casual reply may seem slight (yet their essence differs completely).

幾何疾時君賤質而貴文善之與惡相去何若善者稱譽惡者諫爭能相去何如疾時君惡忠直用邪佞人之所畏人謂道人也人所畏者畏不絶學之君不可不畏近令色殺賢人荒兮其未央哉言世俗之人荒亂欲進學邪文未央止也衆人熙熙熙熙淫放多情欲如享太牢如飢思大牢之具意無足時也如春登臺春陰陽交通萬物感動登臺觀之意志淫淫然我獨怕兮其未兆我獨怕兮安靜無情欲形兆如嬰兒之未孩如小兒未能答偶人時乘乘兮若無所歸我乘乘如窮鄙無所歸就也衆人皆有餘衆人皆有餘財以爲奢餘智以爲詐而我獨若遺我獨若遺棄似於不足也我愚人之心也哉不與俗人相爲守一不移如愚人之心也純純兮無所分别衆人昭昭明且達也我獨若昏如暗昧也衆人察察急且疾也我獨悶悶悶悶無所截割忽兮若海我獨忽忽兮如江海之流莫知其所窮極漂兮若無所止我獨漂漂若飛若揚無所止也志意在神域衆人皆有以以有爲也而我獨頑我獨無爲似鄙鄙似若不遠也我獨異於人與人異而貴食母食用也母道也唯我獨貴用道

虛心第二十一孔德之容孔大也有大德之人無所不容能受垢濁處謙冲唯道是從唯獨也大德之人不隨世俗所行獨從於道也道之爲物唯恍唯忽道之於萬物獨恍忽往來而無所定恍

**Interpretation**

Worldly rulers often despise the plain essence while exalting flashy appearances. How great is the difference between good and evil? The virtuous receive praise while the wicked meet admonishment—yet how vast is the gap between them? Tragically, modern rulers detest loyal and upright men, favoring instead treacherous flatterers.

The so-called "Daoist practitioners" (cultivators of the Dao) that people revere should most revere the endless pursuit of learning. Foolish rulers cannot but fear those who feign obedience while secretly harming the worthy. Ordinary people indulge in chaotic desires, chasing empty knowledge without cease.

The masses abandon themselves to pleasure, drowning in all manner of cravings—gorging like banquet guests, insatiable as starving men craving delicacies. In spring they climb high to gaze afar; in this season of Yin-Yang interaction, as all things stir to life, their hearts run wild viewing the scenery. Only I remain serene and detached, pure as an infant who has yet to smile.

Adrift and alone, I resemble a destitute wanderer with nowhere to return. All others overflow with abundance, squandering surplus wealth in extravagance, employing excess cunning in deception. Only I seem lacking, maintaining a fool's heart—unswayed by worldly currents, steadfast in the pure unity of Dao.

Others shine with cleverness and worldly wisdom; only I appear dull and dim. All are sharp and calculating, rushing toward gain; only I remain simple and unhurried. Vast as the ocean, surging like river currents, I drift like floating catkins yet soar in divine realms. While others actively pursue, I abide in Wuwei (non-action)—seeming foolish yet closest to the great Dao.

What sets me apart is cherishing the nourishing root of all things—the Dao (cosmic origin). Those with true De (Virtue) possess emptiness that embraces all, willingly dwelling in humility. They don't follow the crowd but move only by the Dao's guidance. As the source of all, the Dao is elusive and ever-changing—indistinct yet profoundly real.

兮忽兮其中有物道唯恍忽其中有一經營生化因氣立質忽兮恍兮其中有象道唯窈冥無形其中獨有萬物法象窈兮冥兮其中有精道唯窈冥其中有精實神明相薄陰陽交會之其精甚眞言道精氣神妙甚眞非有飾也其中有信道匿功藏名信在其中自古及今其名不去自從也從古至今道常在不去以閲衆甫閲禀也甫始也言道禀萬物始生從道受氣吾何以知衆甫之然哉以此

益謙第二十二曲則全曲己從衆不自專則全枉則直枉屈也屈己而伸人乆乆而自得直已窊則盈地窊下水歸之人謙下德歸之弊則新自受弊薄後己先人天下敬之乆乆自新之也少則得自受少則得多也天道祐謙鬼神益虚多則惑財多者惑於所守學多者惑於所聞是以聖人抱一爲天下式抱守也式法也聖人守一乃知萬事故能爲天下之法式不自見故明聖人不以其目視千里之外乃因天下之目以視故能明達不自是故彰聖人不自以爲是而非人故能彰顯於世矣不自伐故有功伐取也聖人德化流行不自取其美故

**Interpretation**

This passage describes the profound characteristics of the Dao (the cosmic origin and universal principle). The Dao appears indistinct and obscure, yet within it exists true substance; seemingly dark and formless, it contains the laws governing all things. Within the Dao resides the purest energy (Jing), this essence being supremely wondrous, where Yin and Yang converge in perfect authenticity. The Dao never proclaims itself, yet has existed eternally from ancient times, with all beings deriving their vital energy from it.

Through rhetorical questioning, Laozi explains: The reason I know the truth of all things' origins is precisely because I have comprehended these characteristics of the Dao.

Chapter Twenty-Two discusses the benefits of humility:

By yielding and conforming to others, one preserves oneself instead of insisting on one's own way; temporary bending ultimately leads to straightening; low-lying areas naturally fill with water (symbolizing how the humble become filled with De); willingly remaining worn-out leads to renewal; taking less ultimately gains more. The Dao of Heaven always assists the humble, and celestial spirits bestow blessings upon the open-hearted. Conversely, excessive wealth perplexes one about how to protect it, while excessive knowledge leads one astray.

Therefore, the sage (one who has attained the Dao) upholds this fundamental principle of the Dao as a model for all under heaven. They achieve clarity without self-display, reveal truth without self-assertion, and accomplish merit without self-praise. When sages propagate moral teachings, they claim no credit for themselves—thus their virtue naturally becomes manifest.

有功於天下不自矜故長矜大也聖人不自貴大故能長乆不危夫唯不爭故天下莫能與之爭此言天下賢與不肖無能與不爭者爭古之所謂曲則全者豈虛言哉傳古言曲從則全正言非虚也故誠全而歸之誠實也能行曲從者實其肌體歸之於父母無有傷害也

虛無第二十三希言自然希言謂愛言也愛言者自然之道飄風不終朝驟雨不終日飄風疾風也驟雨暴雨也疾不能長暴不能乆也孰爲此者天地誰爲此飄風暴雨者天地所爲也天地尚不能乆不能終朝至夕而况於人乎天地至神合爲飄風暴雨尚不能使從朝至暮何况於人而欲慕卒乎故從事於道者從爲也人爲事當如道安靜不當如飄風暴雨道者同於道道者謂好道之人同於道者所爲與道同也德者同於德德者有德之人也同於德者所爲與德同也失者同於失失謂自任己而失人也同於失者謂所爲與失同同於道者道亦樂得之同於德者德亦樂得之同於失者失亦樂得之信不足焉君信不足于下下則應之以不信有不信焉此言物類相歸也同聲相應雲從龍風從虎水流濕火就燥自然之數也

苦恩第二十四

**Interpretation**

Those who truly contribute to the world do not become proud or self-satisfied, so they can preserve their Virtue over time. The sage does not regard himself as especially noble or great, so he can remain safe and free from danger. Because he does not contend with others, no one in the world can contend with him. This means that neither the worthy and capable nor the ordinary can contend with one who does not contend.

The ancients said, “Yield, and you will remain whole.” Could these words be empty? The wisdom handed down from ancient times tells us that knowing when to yield allows us to preserve ourselves. This is a truth beyond doubt. Those who truly understand it can preserve themselves and return to their original nature. “Sincerity” means being genuine and free of falseness. Those who know how to yield and remain whole protect their bodies from harm and, in the end, return safely to their parents’ embrace.

*(Chapter Twenty-Three: Emptiness)*

Speaking little accords with the natural Way. “Rare speech” means speaking with care. Those who like to talk too much go against the laws of nature. A gale cannot blow for an entire day, and a downpour cannot last through a whole night. Gales and downpours are the work of Heaven and Earth, yet even Heaven and Earth cannot sustain such extremes for long. How much less can people do so? Heaven and Earth are the most wondrous powers: even the gales and downpours they bring forth cannot last from morning to night. How, then, can people presume to achieve sudden success?

Those who pursue the Great Way should therefore model their conduct on the qualities of the Dao: remaining quiet and composed instead of acting with the haste of a gale or downpour. Those who pursue the Dao become one with it, and their conduct follows its principles. Those who cultivate Virtue become one with it, and their conduct follows its standards. Those who lose their way become one with that loss; clinging to their own views, they grow distant from others. The Dao welcomes those who become one with it; Virtue welcomes those who become one with it; and loss welcomes those who become one with loss.

If a ruler lacks trustworthiness toward the people, they will respond with distrust. This shows that things of the same kind attract one another: like sounds resonate together; clouds arise with dragons, and winds rise with tigers; water flows toward low, damp places, while fire moves toward dry things. These are all laws of nature.

*(Chapter Twenty-Four: Bitter Favor)*

跂者不立跂進也謂貪權冒名進取功榮則不可乆立身行道跨者不行自以爲貴而跨之於人衆共蔽之使不得行自見者不明凡人自見其形容以爲好自見其所行以爲人道殊不自知其形醜而操行之鄙自是者不彰自以爲是而非人者衆共蔽之使不彰顯自伐者無功所爲輒自伐取其功美即自失有功於人自矜者不長好自矜大者不可以乆長其於道也曰餘食贅行贅貪也使此自矜伐之人任治國之道日賦歛餘禄食爲貪行物惑惡之此人在位動欲傷害故物無有不畏惡之故有道者不處言有道之人不居其國

象元第二十五有物混成先天地生謂道也道無形混沌而生萬物乃在天地之前寂兮寥兮獨立而不改寂者無音聲寥者空無形獨立者無匹雙不改者化有常周行而不殆道通行天地無所不入在陽不焦託陰不腐無不貫穿而不危殆也可以爲天下母道育養萬物精氣如母之養子吾不知其名字之曰道我不見道之形容不知當何以名之見萬物皆從道而生故字之曰道强名之曰大不知其名强名曰大高而無上羅而無外無不包容故曰大

**Interpretation**

Those who stand on tiptoe cannot remain steady; those who crave power and fame, who seek quick success and instant benefits, will ultimately fail to establish themselves in the world. Those who take oversized strides cannot go far—people who think too highly of themselves and put on airs before others will instead be rejected by the masses, unable to move even an inch forward.

Those who constantly fixate on themselves cannot see clearly. Ordinary people often believe they are handsome and virtuous, unaware that their appearance is unrefined and their conduct crude. Those who are self-righteous gain no recognition, for when a person constantly belittles others to elevate themselves, everyone will unite to obscure their light.

Those who boast have no real merit. Those who frequently flaunt their achievements will instead lose any genuine accomplishments. Those who revel in self-praise cannot endure—such behavior is as superfluous to the cultivation of the Dao as leftover food or excess fat on the body. If such arrogant and greedy individuals were to govern a country, they would impose harsh taxes, covet salaries, and earn the people’s hatred. When in power, they always seek to harm others, so none can avoid fearing and despising them. Thus, those who truly embody the Dao would never serve in such a state.

(Chapter 25) There was something that existed before the formation of heaven and earth—this is the "Dao." The Dao has no fixed form; it emerged from chaos to give birth to all things, existing even before heaven and earth. Silent and soundless, vast and formless, it is unique and unchanging. The Dao circulates endlessly, never exhausting itself, permeating yin and yang without decay, and may be called the mother of all things under heaven.

I do not know what to call it, but seeing that all things arise from it, I reluctantly name it the "Dao." Further straining to describe it, I call it "great," for it is supreme, boundless, and all-encompassing.

大曰逝其爲大非若天常在上非若地常在下乃復逝去無常處所逝曰遠言遠者窮於無窮布氣天地無所不通也遠曰反言其遠不越絶乃復反在人身故道大天大地大王亦大道大者包羅天地無所不容天大者無所不蓋地大者無所不載王大者無所不制域中有四大王居其一焉八極之内有四大王居其一人法地人當法地安靜和柔也種之得五穀掘之得甘泉勞而不怨有功而不置地法天天湛泊不動施之不求報生長萬物無所收取也天法道道法清凈不言陰行精氣萬物自然生長道法自然道性自然無所法也

重德第二十六重爲輕根人君不重則不尊治身不重則失神草木花葉輕故零落根重故能長存也靜爲躁君人君不靜則失威治身不靜則身危龍靜故能變化虎躁故虧夭也是以聖人終曰行不離輜重輜靜也君子終日行道不離其靜重雖有榮觀燕處超然榮觀謂宫闕燕處后妃所居超然遠避而不處奈何萬乘之主奈何者疾其時傷痛之辭而以身輕於天下王者至尊而於其身行輕躁乎疾時王奢恣輕淫失其精也輕則失臣王者輕淫則失其臣治身輕躁則失其精也躁則失君王者行躁疾則失其君位治身躁疾則失其精神

巧用第二十七

**Interpretation**

This scripture primarily expounds on the boundless vastness of the Dao (the Way) and the relationship among the "Four Greats" (Dao, Heaven, Earth, and the Sovereign). The Dao is the greatest—it does not remain perpetually above like Heaven nor eternally below like Earth, but constantly transforms and permeates all existence. The power of the Dao pervades Heaven and Earth, connecting all things, yet ultimately returns to humanity. Thus, the Dao is foremost, followed by Heaven, Earth, and the Sovereign. Heaven covers all things, Earth supports all things, and the Sovereign governs all things. Among the Four Greats of the cosmos, the Sovereign is one of them.

Humanity should emulate Earth, embodying its quiet and gentle nature. The Earth yields grain when cultivated and springs forth water when dug into, giving silently without seeking reward. Earth models itself after Heaven, Heaven models itself after the Dao, and the Dao models itself after nature (ziran). The inherent nature of the Dao is spontaneity—it does not need to emulate anything.

Chapter 26 discusses the importance of "heaviness" (weightiness) and "stillness." Heaviness is the root of lightness. If a ruler lacks dignity, they will lack authority; if self-cultivation lacks weightiness, one will lose their spirit (shen). Just as the flowers and leaves of plants, being light, wither easily, while their deep roots endure, stillness governs agitation. If a ruler is not calm, they will forfeit their authority; if self-cultivation lacks stillness, danger arises. The dragon, because of its stillness, can transform, while the tiger, due to its agitation, meets an early demise. Thus, the sage never departs from weightiness and stillness in action. Even amid wealth and glory, they remain transcendent and detached.

Alas, some rulers act with frivolity and restlessness, thereby losing the support of their subjects (lightness leads to losing followers) and forfeiting their sovereign position (agitation leads to losing rulership). The same applies to self-cultivation—frivolity and restlessness result in the loss of spirit. Chapter 27 teaches the skillful application of these principles.

善行者無轍跡善行道者求之於身不下堂不出門故無轍跡善言無瑕謫善言謂擇言而出之則無瑕謫過於天下也善計不用籌策善以道計事者則守一不移所計不多則不用籌策而知也善閉者無關鍵而不可開善以道閉情欲守精神者不如門户有關可得開也善結者無繩約而不可解善以道結事者乃結其心不如繩索可得解是以聖人常善救人聖人所以常教人忠孝欲以救人性命故無棄人使貴賤各得其所也常善救物聖人所以順四時以救萬物之傷殘故無棄物聖人不賤石而貴玉視之如一是謂襲明聖人善救人物是謂襲明大道故善人者不善人之師人之行善者聖人則以爲人師也不善人者善人之資資用也人行不善猶教導使爲善得以給用不貴其師獨無輔也不愛其資無所使也雖知大迷雖自以爲智言此人乃大迷惑也是謂要妙能通此道是謂知微妙要道也

反朴第二十八知其雄守其雌爲天下谿雄以喻尊雌以喻卑人雖自知其尊顯當復守其卑微去其雄之强梁就其雌之柔和如是則天下歸之如水之游深谿爲天下谿常德不離人能謙下如深谿則德常在不能離於己也復歸於嬰兒復當復志於嬰兒惷然無所知也知其白守其黑爲天下式白以喻昭昭黑以喻默默人雖自知昭昭明達當守之以默如闇昧無

**Interpretation**

The truly adept walker leaves no wheel ruts. Those skilled in cultivating the Dao focus on self-cultivation—they need not leave their halls or doorways to practice, thus leaving no external traces. The masterful speaker's words bear no flaws, for they carefully select their phrases beforehand, ensuring no one in the world can fault them. The skilled calculator needs no counting rods, for by contemplating through the Dao they grasp the root—complex calculations become unnecessary to comprehend matters.

Those adept at closing require no bolts yet none can open—this signifies using the Dao to shut desires and guard the Shen (spirit), creating a seal more secure than any physical lock. The expert knot-tier uses no cords yet none can untie—this means binding things through the Dao, fastening knots upon human hearts, making them harder to undo than rope bindings. Therefore, sages excel at saving others, preserving lives by teaching loyalty and filial piety, enabling people of all stations to find their proper place. They also skillfully rescue all beings, protecting creation from harm by following seasonal rhythms, leaving nothing discarded. Sages never despise stone while prizing jade—they regard all things equally, embodying the wisdom of inheriting the great Dao.

The virtuous serve as teachers for the unvirtuous, while the unvirtuous become material for the virtuous to reflect upon. Those who neither honor teachers nor cherish reflective material, though considering themselves wise, are profoundly deluded. To comprehend this is to grasp the subtle and mysterious essential doctrine.

Chapter twenty-eight expounds the principle of returning to original simplicity: Knowing the masculine yet abiding in the feminine, one becomes the valley of the world. Like water flowing downward, maintaining humble gentleness attracts the world's natural submission—thus eternal De (Virtue) never departs. Return to the pure innocence of an infant's state. Knowing brightness yet dwelling in obscurity, become the world's model. Though inwardly comprehending truth, outwardly maintain silent modesty.

所見如是則可爲天下法式其德常在爲天下式常德不忒人能爲天下法式則德常在己不復有差忒復歸於無極德不差忒則久壽長生歸身於窮極知其榮守其辱爲天下谷榮以喻尊貴辱以喻汙濁也知己之有榮貴當守之以汙濁如是則天下歸之如水流入深谷也爲天下谷常德乃足足止也人能爲天下谷德乃止於己復歸於樸復當歸身於質樸不復爲文飾樸散則爲器萬物之樸散則爲器用若道散則爲神明爲日月分爲五行聖人用之則爲官長聖人升用則爲百官之元長也故大制不割聖人用之則以大道制御天下無所傷害治身則以大道制御情欲不害於精神

無爲第二十九將欲取天下而爲之將欲取天下欲爲天下主也而爲之欲以有爲治民吾見其不得已我見其不得天道人心已明矣天道惡煩濁人心惡多欲也天下神器不可爲也器物也人乃天下之神物也神物好安靜不可以有爲治爲者敗之以有爲治之則敗其質性執者失之强執教之人則失精實生於詐僞故物或行或隨上所行之下必隨之或呴或吹呴温也吹寒也有所温必有所寒或强惑羸有所强大必有所羸弱或載或隳載安也隳

**Interpretation**

This passage expounds on the principles of governing the world and self-cultivation. Laozi teaches that those who can serve as models for the world will maintain their De (Virtue/Power) enduringly. Such individuals never stray from the Dao (the Way) and ultimately return to its source (the Wuji, or Limitless), thereby attaining longevity.

In personal conduct, one should maintain humility amidst glory, just as deep valleys receive a hundred streams. By cultivating such valley-like emptiness, one's De becomes abundant. Returning to the simplicity of original nature resembles unhewn wood in its natural state. All things emerge from this primal simplicity - the Dao differentiates to manifest Shenming (divine illumination), the sun and moon, and the Five Phases (Wood, Fire, Earth, Metal, Water). Sages employ these principles to govern the world, much as the chief official oversees subordinates. Truly enlightened governance causes no harm; similarly in self-cultivation, one should regulate desires through the Great Dao without damaging the Shen (spirit).

Chapter 29 discusses the principle of Wuwei (non-action). Those who seek to govern the world through forceful action, I perceive, are destined to fail. The world is a sacred vessel that cannot be manipulated. Forcible governance leads to failure; obstinate clinging results in losing the root. Among all things of the world: where there are leaders, there will be followers; where warmth exists, cold follows; strength coexists with weakness, and stability contains potential danger.

危也有所安必有所危明人君不可以有爲治國治身是以聖人去甚去奢去泰甚謂貪淫聲色奢謂服飾飲食泰謂宫室臺榭去此三者處中和行無爲則天下自化

儉武第三十以道佐人主者謂人主能以道自輔佐之矣不以兵强於天下以道自佐之主不以兵革順天任德敵人自服其事好還其擧事好還自責不怨於人師之所處荆棘生焉謂農事廢田不脩大軍之後必有凶年天應之以殺氣即傷五穀五穀盡即傷人也善者果而已善用兵者當敢而已不美之不敢以取强不以果敢取强大之名也果而勿矜當果敢謙卑勿自矜大也果而勿伐當果敢推讓勿自伐取其美果而勿驕驕欺也果敢勿以驕欺人果而不得已當果敢至誠不當逼迫不得已果而勿强果敢勿以爲强兵堅甲以侵淩人也物壯則老草木壯極則枯落人壯極則衰老言强者不可以久也是謂不道枯老者坐不行道不道早已不行道者早死

**Interpretation**

This scripture primarily discusses the principles of governing a state and cultivating the self, emphasizing the need to follow the Dao (the Way) while avoiding extremes and excess.

It first points out that places that appear safe often conceal hidden dangers. Therefore, a wise ruler, whether in governing the nation or cultivating the self, must abandon three extremes: excessive pursuit of sensual pleasures (*shen*), extravagant clothing and food (*she*), and lavish palaces and towers (*tai*). By eliminating these excessive desires, maintaining the balanced and harmonious Dao, and practicing Wuwei (non-action), the world will naturally be transformed through virtuous influence.

The text then addresses the art of warfare. Those who truly understand how to assist a ruler do not rely on military force to dominate the world but instead follow the Dao of Heaven and implement virtuous governance. In this way, enemies will naturally submit. War brings severe consequences: fields become barren where armies are stationed, and great battles inevitably lead to years of famine. Even the weather turns harsh, disrupting the growth of crops and ultimately harming the lives of the people. Those skilled in warfare seek only to achieve a just purpose and know when to stop—they do not flaunt their military might to assert dominance. Even in victory, they remain humble, avoiding arrogance and boasting, recognizing that war is a last resort. For when things reach their peak, they inevitably decline—just as lush vegetation withers after flourishing, and people weaken after reaching the height of strength. Those who stubbornly rely on force violate the laws of the Dao and will soon face ruin.

Through examples of governance and warfare, this scripture illustrates the core Daoist principles of "holding to the center" (*shou zhong*) and Wuwei (non-action), warning against extremes and urging alignment with the natural order.

偃武第三十一夫佳兵者不祥之器祥善也兵者驚精神濁和氣不善人之器也不當修飾物或惡之兵動則有所害故萬物無有不惡之故有道者不處有道之人不處其國君子居則貴左貴柔弱也用兵則貴右貴剛强也此言兵道與君子之道貴者異也兵者不祥之器非君子之器非君子所貴重之器不得已而用之謂遭衰逢禍亂欲加萬民乃用之自守恬淡爲上雖得勝不貪以爲美勝而不美雖得感不以爲美利而美之者是樂殺人善得勝者是謂喜樂殺人夫樂殺人者則不可以得志於天下矣爲人君而樂殺人此則不可使得志於天下爲人主必專制人性命妄行誅戮也故吉事尚左左生位也凶事尚右陰道主殺偏將軍處左偏將軍卑而居陽位上將軍處右上將軍尊而居右位以其主殺矣言以喪禮處之上將軍居右主喪禮喪禮尚右死人貴陰也殺人之衆多以悲哀泣之傷己德薄不能以道化民而害無辜之民戰勝則以喪禮處之古者戰勝將軍居喪主禮之位素服而哭之明君子貴德而賤兵不得已而誅不祥也心不樂之比於喪也知後世用兵不已故悲而痛之矣

聖德第三十二

**Interpretation**

Weapons are instruments of ill omen. What we call "auspicious" refers to that which is fortunate and beautiful. Weapons disturb the human spirit and disrupt the harmonious Qi between heaven and earth—they are not tools meant for virtuous people. One should not adorn or glorify weapons, for all things in nature abhor them. The moment weapons are employed, harm inevitably follows, which is why those who embody the Dao (the Way) never wield them lightly.

The true gentleman of Dao, in peaceful times, honors the left (symbolizing gentleness), but in warfare reveres the right (symbolizing force). This reveals how the way of arms fundamentally differs from the way of the noble. Weapons, being inauspicious objects, should never be valued by gentlemen—they are only resorted to as a last resort during times of decline and calamity, solely to protect the people. Even in victory, one must remain detached, never celebrating triumph as something glorious. To take pleasure in victory is to delight in killing.

Those who revel in slaughter can never truly attain mastery under heaven. A ruler addicted to bloodshed violates the Dao of Heaven. Auspicious occasions honor the left (symbolizing growth), while funerary rites honor the right (where yin energy governs destruction). Thus in military formations, the lieutenant general stands to the left (though lower in rank, occupying the yang position) while the commander-in-chief stands to the right (though higher in rank, presiding over slaughter)—this is essentially treating warfare with the solemnity of mourning rites. When lives are taken in great numbers, one must grieve with profound sorrow, reflecting on one's insufficient De (Virtue/Power) that failed to transform people through the Dao, leading to innocent suffering. In ancient times, victorious generals would stand at the mourning altar, clad in plain white garments and weeping bitterly—demonstrating how true gentlemen value De above arms. Even when compelled to eliminate evil, their hearts find no joy, bearing the weight as if attending a funeral. Foreseeing the endless warfare of future generations, the sages mourned with boundless sorrow.

道常無名道能陰能陽能弛能張能存能亡故無常名樸雖小天下不敢臣道樸雖小微妙無形下不敢有臣使道者侯王若能守之萬物將自賔侯王若能守萬物將自賔服從於德化天地相合以降甘露侯王動作能與天地相合則天降甘露善瑞也民莫之令而自均天降甘露善瑞則萬物莫有教令之者而皆自均調如一始制有名始道也有名萬物道無名能制於有名無形能制於有形名亦既有既盡也有名之物盡有情欲叛道離德故身毁辱天亦將知之人能法道行德天亦將自知之知之所以不殆天知之則神明祐助不復危殆譬道之在天下猶川谷之與江海譬道在天下與人相應和如川谷與江海之相流通

辯德第三十三知人者智能知人好惡是智自知者明人能自知賢與不肖是謂反聽無聲内視無形故爲明也勝人者有力能勝人者不過有威力自勝者强人能自勝除去情欲則天下無有能與爭者故强知足者富人能知足則長保福禄故爲富强行者有志人能强立行善則爲有志於道道亦有志於人不失其所者乆人能自節養不失其所受天之精氣則可以乆死而不亡者壽目不妄視耳不妄聽口不妄言則無怨惡於天下故得長壽也

任成第三十四

**Interpretation**

The Dao (the fundamental origin and principle of the universe) eternally remains nameless. It manifests both as yielding Yin and unyielding Yang, as relaxation and tension, as existence and dissolution. Precisely because the Dao has no fixed form—like uncarved wood in its primal simplicity—though appearing insignificant, nothing in heaven and earth dares disregard it.

Should rulers uphold this simple Dao, all things will naturally submit. When a ruler's actions align with celestial rhythms, auspicious signs will appear like sweet dew descending from heaven's embrace. Without issuing commands, the people will harmonize spontaneously. The nameless Dao governs all named things; the formless principle masters all formed entities. Once things acquire names, desires arise, leading to moral deviation and eventual calamity. Those who emulate the Dao's patterns and embody De (Virtue) will receive heaven's tacit protection, warding off peril. The relationship between Dao and the world resembles streams inevitably merging with rivers and seas.

Chapter Thirty-Three expounds the wisdom of cultivating De: Understanding others demonstrates intelligence, but knowing oneself reveals true wisdom. Conquering others shows mere strength, while mastering one's desires constitutes real power. The contented are truly wealthy; those steadfast in practicing the Dao possess genuine ambition. By preserving Jing (essence) and restraining desires, one attains longevity. Guarding one's vision, hearing, and speech prevents resentment, ensuring enduring wellbeing.

Chapter Thirty-Four reveals: The Great Dao permeates all things like rivers nourishing the land. It generates without possessing, nurtures without dominating. Precisely because the Dao never claims greatness, it accomplishes true greatness.

大道汎兮言道汎汎若沉若浮若有若無視之不有說之難殊其可左右道可左可右無所不宜萬物恃之而生恃待也萬物皆待道而生而不辭道不辭謝而止功成而不名有有道不名其有功愛養萬物而不爲主道雖愛養萬物不如人主有所收取常無欲可名於小矣道匿跡藏名泊然無爲似若微小萬物歸焉而不爲主萬物皆歸道受氣也道非如人主有所禁止可名於大矣萬物橫來橫去各使自在故可名於大也是以聖人終不爲大聖人法道匿德藏名不爲滿大故能成其大聖人以身率道不言而化萬事修治故能成其大

仁德第三十五執大象天下往執守也象道也聖人守大道則天下萬民移心歸往也治身則天降神明往來於己往而不害安平泰萬物歸往而不傷害則國家安寧而致大平矣治身不害神明則身體安而大壽樂與餌過客止餌美也過客一也人能樂美於道則一居止也一者去盈而虚忽處如過客道之出口淡乎其無味道止出入於口淡然非如五味有酸鹹甘苦辛視之不足見足得也道無形非若五色有青黄赤白黑可得見也聽之不足聞道非若五音有宫啇角徵羽可得而聞也用之不可既既盡也謂用道治國則國富民昌治身則壽命延長無有既盡之時也

微明第三十六

**Interpretation**

The Dao (the Way) flows universally like water, appearing and disappearing, seemingly present yet absent. It cannot be seen with the eyes, nor can its uniqueness be fully captured in words. The Dao moves freely to the left or right, omnipresent in all things. All beings rely on it for growth ("shi" meaning dependence), yet the Dao never refuses this nurturing role. It accomplishes all things without claiming merit, nourishes all beings without asserting dominance.

Though the Dao nurtures all things like a sovereign, it does not demand repayment as human rulers do. Because it remains eternally desireless and unattached, it may be called "small"—concealing its traces, serene in wuwei (non-action). All things return to the Dao ("gui" signifying their reception of the Dao's primordial Qi), yet the Dao issues no commands like an earthly ruler. Precisely for this reason, the Dao may also be called "great," for it allows all beings complete freedom. Thus, sages (those who embody the Dao) emulate it—they do not strive for greatness yet accomplish true greatness. Leading by example without words, they transform all things naturally into harmonious order.

Chapter 35 discusses "holding the great image" (grasping the form of the Dao). When sages uphold the Dao, all people under heaven naturally return to it; when they cultivate their nature and life (xingming), celestial spirits descend to assist. Where all things return without harm, nations enjoy peace; where self-cultivation preserves the shen (spirit), the body achieves longevity. Just as fine food makes travelers pause, those who find joy in cultivating the Dao attain mental serenity. The "One" (the pure state of Dao) means emptying fullness to maintain receptivity, remaining unattached like a passing traveler. Described in words, the Dao seems bland—invisible to the eye, inaudible to the ear—yet its application is inexhaustible: governing with it enriches nations, cultivating with it extends life, never reaching depletion.

Chapter 36 explores "subtle illumination" (hidden wisdom). Through contrasting pairs, it reveals the Dao's nature: to contract, one must first expand; to weaken, one must first strengthen; to abolish, one must first establish; to take, one must first give. This is the wisdom of "subtle illumination"—where gentleness ultimately overcomes hardness. Just as fish cannot leave deep waters, rulers should not rashly display strategic maneuvers but know to conceal true power.

將欲翕之必固張之先開張之欲極其奢淫將欲弱之必固强之先强大之欲使遇禍害將欲廢之必固興之先興之者欲使其驕奢至危將欲奪之必固與之先與之者欲極其貪心是謂微明此四事其道微其效明也柔弱勝剛强柔弱者乆長剛强者先亡魚不脱於淵魚脱於淵謂去剛得柔不可復制也國之利器不可以示人利器者謂權道也治國權者不可以示執事之臣也治身道者不可以示非其人也

爲政第三十七道常無爲而無不爲道以無爲爲常侯王若能守之萬物將自化言侯王而能守道萬物將自化效於己也化而欲作吾將鎮之以無名之樸吾身也無名之樸道也萬物以化效於己也復欲作巧僞者王侯當鎮撫以道德無名之樸亦將不欲不欲以靜言王侯鎮撫以道德化民亦將不欲故當以清靜道化天下將自正能如是者天下將自正定也道德眞經註卷之二道德眞經註卷之三知三

**Interpretation**

This scripture expounds two fundamental principles: the dialectical laws governing the development of phenomena, and the practice of Wuwei (non-action) in state governance and self-cultivation.

First, it discusses the laws of development: to contract something, one must first allow it to expand to its limit; to weaken an opponent, one must first let it grow strong enough to invite calamity; to abolish an institution, one must first let it flourish to the point of arrogance; to take something away, one must first give generously to inflate greed. These four strategies may appear subtle, yet their effects are profound. It is like how the soft and yielding can overcome the hard and rigid—what is pliable endures, while what is brittle breaks easily. A fish cannot leave the deep waters (symbolizing the importance of maintaining a yielding nature), for once it does, it loses its protection. Similarly, the strategic tools of statecraft (metaphorically called "sharp weapons") should not be recklessly revealed to subordinates, just as the methods of Daoist cultivation should not be imparted to the unworthy.

Next, it addresses the principle of Wuwei in governance and self-cultivation: the Dao (the Way) is eternally spontaneous and non-interfering, yet it accomplishes all things. If rulers abide by this principle, all beings will naturally flourish. When the people develop desires, they must be pacified with the simplicity of the Dao. The "nameless simplicity" refers to the fundamental nature of the Dao. By guiding the people with virtue (De), they can return to a state of purity and desirelessness, bringing harmony to the world. True governance does not rely on forceful control but rather on moral influence—when rulers embody the Dao, all things naturally return to the right path.

Heshang Gong (a renowned Daoist scholar of the Han dynasty) emphasizes in his commentary that the "nameless simplicity" refers both to the essence of the Dao and the innate purity of the practitioner. Rulers must lead by example, transforming the world through serene and effortless virtue rather than through coercion.

河上公章句

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5c0065/juan/2/