---
title: "Daodejing 老子道德經 – Vol. 3 | Daozang"
url: "https://daozang.app/en/text/KR5c0065/juan/3/"
canonical: "https://daozang.app/en/text/KR5c0065/juan/3/"
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. 3

Dongshen 洞神部 · Vol. 3 / 3 · 12,455 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. 3 / 3

論德第三十八上德不德上德謂太古無名號之君德大無上故言上德也不德者言不以德教民因循自然養人性命其德不見故言不德也是以有德言其德合於天地和氣游衍民得以全也下德不失德下德謂號謚之君德不及上德故言下德也不失德者其德可見其功可稱也是以無德以有名號及其身故上德無爲言法道安靜無所改爲也而無以爲言無以名號爲也下德爲之言爲教令施政事也而有以爲言以爲己取名號也上仁爲之上仁謂行仁之君其仁無上故言上仁也爲之者爲仁恩也而無以爲功成事立無以執爲上義爲之謂義以斷害也而有以爲動作以爲己殺人以爲威賦下以自奉也上禮爲之謂上禮之君其禮無上故言上禮爲之者言爲禮制度序威儀也而莫之應言禮華盛實衰盛僞煩多動則離道不可得應也則攘臂而仍之言煩多不可應上下怨爭故攘臂相仍引也故失道而後德言道衰而德化生也失德而後仁言德衰而仁愛見也失仁而後

**Interpretation**

This passage discusses the different levels of virtuous attainment and their manifestations.

The highest virtue (Shang De, Superior Virtue) resembles the nameless sage-kings of antiquity, whose virtue was so vast and boundless that it was called Superior Virtue. They did not deliberately flaunt their virtue, but nourished the people's lives in accordance with the natural order. This virtue left no trace, hence it is said to be "virtue without virtue." Such virtue harmonizes with Heaven and Earth, allowing the smooth flow of Yin-Yang energies, enabling the people to preserve their lives.

The next level (Xia De, Inferior Virtue) belongs to rulers with official titles and posthumous names, whose virtue cannot compare to the ancient sage-kings. They do not lose their virtue entirely—their virtuous deeds remain visible and their achievements praiseworthy—yet the very presence of titles and honors makes their virtue less pure.

Those with Superior Virtue govern through Wuwei (non-action), emulating the tranquility of the Dao. They neither deliberately change things nor seek fame. Those with Inferior Virtue establish policies and manage affairs, acquiring reputation through conscious action. The highest benevolence (Shang Ren) belongs to rulers who practice benevolent governance—their compassion is supreme, achieving merit without claiming credit. Superior righteousness (Shang Yi) involves decisively eliminating harm, but easily devolves into killing to establish authority or imposing harsh taxes to satisfy selfish desires. The highest ritual propriety (Shang Li) establishes ceremonial systems and dignified conduct, yet excessive focus on formality leads to substance being lost, breeding resentment and conflict between superiors and subordinates until order must be forcibly maintained.

Thus it is only after the Great Dao is lost that virtue is emphasized; only after virtue declines is benevolence promoted; only after benevolence fades is righteousness stressed; and only after righteousness fails is ritual propriety valued.

義言仁衰而義分明失義而後禮言義衰則施禮聘行玉帛也夫禮者忠信之薄言禮廢本治末忠信日以衰薄也而亂之首禮者賤質貴文故正直日以少邪亂日以生前識者道之華而愚之始不知而言知爲前識此人失道之實得道之華人之愚暗之倡始是以大丈夫處其厚大丈夫謂得道之君也處其厚者謂處身於敦朴也不處其薄不處身違道爲世煩亂也居其實處忠信也不居其華不尚言也故去彼取此去彼華薄取此實厚

法本第三十九昔之得一者昔往也一無爲道之子也天得一以清地得一以寧言天得一故能垂象清明地得一故能安靜不動摇神得一以靈言神得一故能變化無爲谷得一以盈言谷得一故能盈滿不枯竭也萬物得一以生言萬物皆須道以生成也侯王得一以爲天下正言侯王得一故能爲天下平正其致之致戒也謂下六事也天無以清將恐裂言天當以陰陽施張晝夜更用不可但欲安靜無已時恐發裂不爲天也地無以寧將恐發言地當有高下剛柔氣節五行不可但欲安靜無已時恐發泄不爲地也神無以靈將恐歇言神當有王相死囚休廢不可但欲靈無已時將恐靈歇不爲神也谷無以靈將恐竭言谷當有盈縮虚實不可但欲盈滿無已時將恐枯竭不爲谷也萬物無以生將恐滅言萬物當

**Interpretation**

These two chapters of the *Dao De Jing* discuss the decline of social morality and the fundamental role of the Dao (the Way).

First, the process of moral decay: When the spirit of humaneness wanes, people begin emphasizing righteousness. When even righteousness cannot be maintained, they resort to focusing on ritual forms. What we call ritual propriety is actually the product of waning loyalty and sincerity. Overvaluing superficial etiquette (prizing ornamentation) while undervaluing inner substance (disdaining genuineness) leads to fewer upright people and more disorderly affairs. Those who consider themselves foresighted (so-called "foreknowers") have merely grasped the superficial blossoms of the Dao, becoming instead the beginning of foolishness.

Those who truly attain the Dao (the Great Person) hold fast to honest and simple nature (dwelling in thickness), grounding themselves in the substance of loyalty and sincerity (abiding in solidity), rather than chasing after empty ornamentation. Therefore, we should reject the superficial and shallow, choosing instead simplicity and depth.

Chapter 39 explains the importance of "the One" (the manifestation of the Dao): Heaven attains clarity through the One, Earth attains stability through the One, spirits attain numinous power through the One, valleys attain fullness through the One, the myriad things attain life through the One, and rulers attain proper governance through the One.

The text then provides counterexamples: If Heaven cannot maintain clarity, it may rupture; if Earth cannot maintain stability, it may quake; if spirits lose their numinous power, they will vanish; if valleys cannot remain full, they will dry up; if the myriad things lose their vitality, they will perish. This all emphasizes the Dao as fundamental principle—everything must follow its inherent pattern (attaining the One), otherwise it loses its foundation for existence. Just as rulers who don't follow the Dao will find their positions unstable.

隨時生死不可但欲生無已時將滅亡不爲物也侯王無以貴高將恐蹶言侯王當屈己以下於人汲汲求賢不可但欲貴高於人將顛蹶失其位也故貴必以賤爲本言必欲尊貴當以薄賤爲本若禹稷躬稼舜陶河濱周公下白屋高必以下爲基言必欲尊貴當以下爲本基猶築墻造功因卑成高下不堅固後必傾危是以侯王自謂曰孤寡不穀孤寡喻孤獨不穀喻不能如車轂爲衆輻所凑也此其以賤爲本耶言侯王至尊貴能以孤寡自稱言以賤爲本以曉於人也非乎嗟歎之辭故致數車無車致就也言人就車數之爲輻爲輪爲轂爲轝無有名車者故成爲車以喻王侯不以尊號自名故能成其貴也不欲碌碌如玉落落如石碌碌喻少落落喻多玉少故貴石多故賤言人不欲如玉爲人所貴如石爲人所賤當處其中

去用第四十反者道之動反本也本者道之所以動動生萬物背之則亡弱者道之用柔弱者道之所常用也故能長乆也天下萬物生之於有萬物皆從天地生天地有形位故言生於有有生於無天地神明蜎飛蠕動皆從道生道無形故言生於無也此言本勝於華弱勝於强謙虚勝於盈滿

同異第四十一

**Interpretation**

This scripture conveys two main teachings: first, the importance of rulers maintaining humility, and second, the operational principles of the Dao (the Way).

First, regarding the virtue of humility for rulers: All things follow the natural cycle of life and death—nothing endures forever. If rulers focus solely on elevating themselves, they will ultimately lose their position. Consider how the ancient sage-kings exemplified this principle: Yu personally tilled the fields, Hou Ji plowed the earth, Shun crafted pottery by the riverbank, and the Duke of Zhou treated scholars with utmost respect. True nobility must be rooted in humility. Just as a house requires a solid foundation—without which it will collapse—rulers traditionally referred to themselves as "the solitary one," "the unworthy," or "the deficient" (meaning "one lacking virtue"), using humble titles to remind themselves that humility is fundamental. Similarly, when crafting a carriage, people focus on components like wheels and axles rather than the name "carriage" itself—yet assembled, these parts form the whole. By not obsessively pursuing honorific titles, rulers paradoxically achieve genuine nobility. One should neither be like rare jade, excessively prized, nor like common stone, easily dismissed—the middle path is best.

The second section explains the Dao's operational principles: The Dao moves in cyclical patterns, with softness as its defining characteristic. All things in the world arise from "being" (concrete existence), which itself originates from "non-being" (the Dao's formless void). Consider how celestial spirits, flying insects, and crawling creatures all emerge from the formless Dao. This demonstrates that essence surpasses appearance, softness overcomes rigidity, and humility triumphs over arrogance.

上士聞道勤而行之上士聞道自勤苦竭力行之也中士聞道若存若亡中士聞道治身以長存治國以太平欣然而存之退見財色榮譽惑於情欲而復亡之矣下士聞道大笑之下士貪狠多欲見道柔弱謂之恐懼見道質朴謂之鄙陋故大笑之矣不笑不足以爲道不爲下士所笑不足以多爲道故建言有之建設也設言以有道當如下句也明道若昧明道之人若暗昧無所見知也進道若退進取道者若退不及夷道若類夷平也大道之人不自殊别若多比類上德若谷上德之人若深谷不恥垢濁也大白若辱大潔白之人若汙辱不自彰顯廣德若不足德行廣大之人若頑愚不足建德若偷建設道德之人若可偷引使空虚也質眞若渝質朴之人若五色有渝淺不明大方無隅大方正之人無委曲廉隅大器晚成大器之人若九鼎瑚璉不可卒成大音希聲大音猶雷霆待時而動喻常愛氣希言也大象無形大法象之人質朴無形容道隱無名道潜隱伏人無能指名夫唯道善貸且成成就也言道善禀貸人精氣且成就之

道化第四十二道生一道始所生者一也一生二一生陰與

**Interpretation**

This passage discusses how people of different capacities understand and approach the Dao (the Way). Those of superior aptitude (shangshi) diligently practice the Great Dao upon hearing it. Those of average aptitude (zhongshi) waver in their attitude—they may follow Daoist principles in self-cultivation and governance at times, yet lose their way when tempted by wealth and sensual desires. Those of inferior aptitude (xiashi) mock the Dao upon hearing it, as their excessive greed leads them to ridicule its apparent softness and simplicity.

The text then describes several paradoxical characteristics of the Dao: The luminous Dao appears dim (mingdao ruo mei), the advancing Dao seems to retreat (jindao ruo tui), and the smooth Dao appears rugged (yidao ruo lei). The highest virtue (shang de) resembles a valley—hollow and receptive—while the purest whiteness seems stained (da bai ruo ru). Boundless virtue always appears insufficient (guang de ruo bu zu).

True greatness takes time to mature (da qi wan cheng), the grandest sound is seldom heard (da yin xi sheng), and the greatest form has no shape (da xiang wu xing). The Dao remains hidden and nameless (dao yin wu ming), yet skillfully nourishes all things and helps them flourish (shan dai qie cheng).

Finally, the text explains the generative principle of all existence: The Dao gives birth to the One (the undifferentiated primordial Qi), and the One gives birth to the Two (the complementary forces of Yin and Yang).

陽二生三陰陽生和氣清濁三氣分爲天地人也三生萬物天地人共生萬物也天施地化人長養之萬物負陰而抱陽萬物無不背陰而向陽回心而就日者也冲氣以爲和萬物之中皆有元氣得以和柔若胸中有藏骨中有髓草木中有空虚和氣潜通故得長生也人之所惡唯孤寡不穀而王公以爲稱孤寡不穀者不祥之名也而王公以爲稱處謙卑法空虚和柔也故物或損之而益引之不得推之必還或益之而損夫增高者致崩貪富貴者致患人之所教謂衆人所教去弱爲强去柔爲剛我亦教之言我衆人去强爲弱去剛爲柔也强梁者不得其死强梁者爲不信玄妙背叛道德不從經教尚勢任力也云不得其死者謂天所絶兵刃所加王法所殺不得以壽命死吾將以爲教父父始也老子以强梁之人爲教戒之始也

偏用第四十三天下之至柔馳騁天下之至堅至柔者水至剛者金石水能貫堅入剛無所不通無有入於無間夫言無有者道也道無形質故能出入無間通於神明濟於羣生也吾是以知無爲之有益吾見道之無爲而萬物自化成也是以知無爲之有益於人不言之教法道不言師之於身無爲之益法道無爲治身則有益於精神治國則有益於萬民不勞煩也天下希及之天下人主也希能有及道之無爲無爲之治治身治國也

立戒第四十四

**Interpretation**

The interaction of Yin and Yang energies generates a third force (harmonious Qi), from which the clear and turbid energies differentiate. These three energies form heaven, earth, and humanity, which together give birth to all things. Heaven bestows energy, earth nurtures and transforms, while humans cultivate growth—all things contain both Yin and Yang aspects. All life naturally gravitates toward Yang energy, just as plants grow toward the sun. Within all things exists primordial Qi (vital energy), maintaining a gentle equilibrium—like organs within the human chest, marrow within bones, or hollow stems in plants. These are manifestations of harmonious Qi circulating unseen, enabling sustained growth.

People generally dislike inauspicious terms like "orphaned," "widowed," or "barren," yet rulers use these for self-reference. This embodies the Dao of humility and emptiness—apparent self-diminishment that actually brings benefit. Worldly principles often operate inversely: forcefully adding leads to collapse (like piled earth collapsing when too high), while coveting wealth invites misfortune. Conventional teachings urge turning weakness to strength and softness to hardness, but my teaching reverses this—those who stubbornly rely on brute force (qiangliang refers to bullies who oppress the weak), defying natural law, ultimately meet untimely ends, whether through heavenly punishment, warfare, or execution. I hold this principle as fundamental teaching.

Water, the softest substance, penetrates the hardest metal and stone; the formless Dao permeates all things even more profoundly. Thus I comprehend the marvel of Wuwei (non-action): the Dao acts without striving, yet all things flourish naturally. This wordless teaching and unforced governance nourishes the spirit when applied to self-cultivation, and benefits the people when governing states. Yet few rulers in this world grasp this wisdom of governing through non-interference.

(Note: "Qiangliang" specifically denotes those who reject heavenly Dao, violate virtue, and bully the weak; "Wuwei" refers to an attitude of non-coercion and non-interference that aligns with natural laws.)

名與身孰親名遂身必退也身與貨孰多財多則害身也得與亡孰病好於利則病於行也甚愛必大費甚愛色者費精神也甚愛財者遇禍患也所愛者少所亡者多故言大費者也多藏必厚亡生多藏於府庫死多藏於丘墓生有攻劫之憂死有掘發之患知足不辱知足之人絶利去欲不辱於身知止不殆知可止則須止乃財利不累於身心聲色不亂於耳目則終身不危殆可以長乆人能知於止足則福禄在於己治身者神不勞治國者民不擾故能長久

洪德第四十五大成若缺謂道德大成之君若缺者滅名藏譽如毁缺不備其用不弊其用心如此則無弊盡之時大盈若冲謂道德大盈滿之君如冲者貴不敢驕富不敢奢其用不窮其用心如此則無窮盡時大直若屈大直謂修道法度正直如一也如屈者不與俗人爭如可屈折也大巧若拙大巧謂多才術也如拙者亦不敢見其能大辯若訥大辯者智無疑如訥者口無辭躁勝寒勝極也春夏陽氣躁疾於上萬物盛大極則寒寒則零落散亡也言人不當剛躁也靜勝熱秋冬萬物靜於黄泉之下極則熱熱者生之源也清靜以爲天下正能清能靜則爲天下之長持正則無終已時也

儉欲第四十六

**Interpretation**

Which is more precious, reputation or life? The pursuit of reputation often harms the body. Which matters more, life or wealth? Too much money can injure the body. Which brings greater pain, gain or loss? Excessive greed for profit leads people to act wrongly.

Excessive attachment inevitably brings great loss: indulgence in sexual pleasures exhausts the spirit, while craving wealth invites disaster. What seems like a small gain is, in fact, a greater loss; this is why it is called “great waste.” Excessive accumulation inevitably brings heavy losses: while alive, one who hoards possessions must worry about being robbed; after death, one who is buried with abundant goods must fear that the tomb will be looted.

Those who know contentment will not be disgraced: they put an end to greed, keeping body and mind unstained. Those who know when to stop will not be endangered: they stop when it is time, so wealth does not burden the mind, nor sights and sounds beguile the senses. In this way, they remain safe throughout their lives. When people know when to stop and are content with what they have, good fortune naturally stays with them. Those who cultivate themselves do not exhaust their spirit; those who govern the state do not disturb the people. Thus they can endure.

True perfection seems flawed (“great perfection seems incomplete”). It is like a Dao-aligned ruler who conceals his reputation: like an imperfect object that shows no function, yet never wears out. True fullness seems empty (“great fullness seems hollow”). It is like a wealthy and honored ruler who is not arrogant or extravagant, so that resources never run dry. True uprightness seems bent (“great straightness seems crooked”). It is like a cultivator of the Dao who does not argue with the ways of the world, and can bend or yield as circumstances require. True skill seems clumsy (“great skill seems clumsy”), like a talented person who does not show off their abilities. True eloquence seems hesitant (“great eloquence seems halting”), like a wise person who does not rely on words to win.

Activity can overcome cold, as the abundant Yang Qi of spring and summer brings all things to life. But taken too far, it turns into cold and leads to withering—a warning not to become excessively forceful or impetuous. Stillness can overcome heat, as all things lie dormant beneath the earth in autumn and winter. At the extreme, heat becomes the source of life. Only by maintaining stillness and purity can one become a model for all under Heaven (“stillness and purity make one right for all under Heaven”). Those who hold fast to the right way can endure forever.

天下有道謂人主有道却走馬以糞糞者糞田也兵甲不用却走馬以治農田也治身者却陽精以糞其身也天下無道謂人主無道也戎馬生於郊戰伐不止戎馬生於郊境之上乆不還罪莫大於可欲好色淫欲禍莫大於不知足富貴不能自知禁止咎莫大於欲得欲得人物利且貪也故知足之足守眞根也常足矣謂無有欲心

鑒遠第四十七不出户以知天下聖人不出户以知天下者以己身知人身以己家知人家所以見天下也不窺牖見天道天道與人道同天人相通精氣相貫人君清靜天氣自正人君多欲天氣煩濁吉凶利害皆由於己者也其出彌遠其知彌少謂去其家觀人家去其身觀人身所觀益遠所見益少是以聖人不行而知聖人不上天不入淵能知天下者以心知之也不見而名上好道下好德上好武下好力聖人原小而知大察内而知外也不爲而成上好無爲則下無事家給人足萬物自化也

忘知第四十八爲學日益謂政教禮樂之學也日益者情欲文飾日以益多爲道日損道謂自然之道日損者情欲文飾日以銷損損之又損損之損

**Interpretation**

When the state is well-governed, the ruler follows the Dao (the Way), and warhorses are used for plowing fields and fertilizing the land. Weapons and armor lie unused, while the horses return to agricultural labor. For those cultivating their nature and life (xingming shuangxiu), this means gathering the essence of Yang Qi (vital energy) to nourish themselves. Conversely, when the state is in chaos, the ruler loses the Dao, and warhorses give birth on battlefields. Warfare persists endlessly, and the borders remain unsettled for long periods.

The greatest transgression lies in indulging desires and coveting sensual pleasures; the gravest calamity stems from insatiability. Wealth and honor without self-restraint lead to the most severe fault—boundless greed. Thus, the root of contentment lies in preserving one’s innate nature (benxing), which ensures lasting fulfillment—this is the state of being free from desire.

Chapter 47 explains: The sage does not step outside his door yet understands the affairs of the world. This is achieved by knowing others through oneself and discerning the myriad households through one’s own. Without looking out the window, one comprehends the Dao of Heaven, for the Dao of Heaven and the Dao of humanity are interconnected—their Qi (vital energy) flows in mutual resonance. When the ruler is tranquil and practices Wuwei (non-action), the Qi of Heaven and Earth naturally harmonizes; when the ruler is consumed by excessive desires, the Qi of the world becomes disordered. Fortune and misfortune, calamity and blessing, all originate from within. The farther one travels, the less one truly knows—leaving one’s home to observe others, distancing oneself to study others, only expands the scope of observation while diminishing genuine insight. Thus, the sage does not need to travel far to understand, nor must he see with his own eyes to perceive. When those above revere the Dao, the people value De (Virtue/Power); when those above glorify force, the people become contentious and aggressive. The sage discerns the whole from the subtle and perceives the external through the internal. Without deliberate action, he accomplishes—when those in power remain serene and act through Wuwei, the people naturally settle into peace, and all things transform of their own accord.

Chapter 48 points out: The pursuit of worldly learning (such as ritual and music) increases desires and artificial embellishments day by day, while cultivating the great Dao (the natural and effortless Way) gradually diminishes desires and ostentation. One must reduce and reduce again, until all contrived effort is eliminated.

情欲也又損之者所以漸去之也以至於無爲當恬淡如嬰兒無所造爲無爲而無不爲情欲斷絶德與道合則無所不施無所不爲也取天下常以無事取治也治天下當以無事不當勞煩也及其有事不可以取天下及其好有事則政教煩民不安故不足以治天下

任德第四十九聖人無常心聖人重改更貴因循若似無心也以百姓心爲心百姓心之所便因而從之善者吾善之百姓爲善聖人因而善之不善者吾亦善之百姓雖有不善者聖人化之使善也德善百姓德化聖人爲善信者吾信之百姓爲信聖人因而信之不信者吾亦信之百姓爲不信聖人化之使信也德信百姓德化聖人爲信聖人在天下怵怵聖人在天下怵怵常恐懼富貴不敢驕奢爲天下渾其心言聖人爲天下百姓渾濁其心若愚暗不通百姓皆注其耳目注用也百姓皆用其耳目爲聖人視聰也聖人皆孩之聖人愛念百姓如嬰孩赤子長養之而不責望其報

貴生第五十

**Interpretation**

Desires and passions should be gradually diminished until they are completely eliminated. Practitioners should maintain a state of purity and simplicity like that of an infant, free from artificial striving, appearing to do nothing yet accomplishing everything. When desires are utterly severed and one's De (Virtue/Power) aligns with the Dao (the Way), one becomes capable of all things and achieves all accomplishments.

The best way to govern the world is to avoid disturbing the people, maintaining a state of tranquility and Wuwei (non-action). If policies are overly complex, exhausting the people and wasting resources, it will only lead to unrest—such governance is insufficient to properly rule the world. Truly wise rulers always follow nature's course, refraining from forceful interference.

Sages (those who have attained the Dao) hold no rigid or fixed opinions; they value aligning with nature and following its principles. The sage's mind is like a mirror, perfectly reflecting the hearts of the people—supporting what the people love and adjusting to what they dislike. To the virtuous, the sage responds with kindness; to the unvirtuous, the sage transforms them through De (Virtue/Power). To the trustworthy, the sage grants trust; to the untrustworthy, the sage guides them back to integrity through teaching.

Though sages occupy positions of authority, they remain reverent and cautious, never allowing wealth or status to breed arrogance or extravagance. They merge their own state of mind with that of the people, appearing muddled and simple yet embodying great wisdom in seeming foolishness. The people observe the words and actions of the sage, while the sage nurtures them like infants, giving without seeking reward—just as parents love their children selflessly and without demand.

出生入死出生謂情欲出於五内魂定魄靜故生也入死謂情欲入胸臆精神勞惑故死也生之徒十有三死之徒十有三言生死之類各十有三謂九竅四關也其生也目不妄視耳不妄聽鼻不妄香臭口不妄言味手不妄持足不妄行精不妄施其死反是人之生動之死地十有三人之求生動作反之十有三死地也夫何故問何故動之死地也以其生生之厚也所以動之死地也以其求生太厚違道忤天妄行於己蓋聞善攝生者攝養也陸行不遇兕虎自然遠避害不干也入軍不被甲兵不好戰以殺人兕無所投其角虎無所措其爪兵無所容其刃養生之人虎兕無由傷兵刃無從加也夫何故問虎兕兵甲何故不害之以其無死地以其不犯十三之死地言神明營護之兵兕不敢害

養德第五十一道生之道生萬物德畜之德一也一主布氣

**Interpretation**

This scripture discusses how excessive desires lead humans toward death, and how to cultivate life to avoid calamities.

During life, emotions and desires arise from the five viscera and six bowels, yet when the hun (ethereal soul) and po (corporeal soul) remain tranquil, this constitutes life. When desires overwhelm the heart-mind, depleting and confusing the shen (spirit), this marks the onset of death. Humans possess nine orifices (two eyes, two ears, two nostrils, mouth, genitalia, anus) and four limb joints—thirteen gateways in total. While living properly, one's eyes don't gaze recklessly, ears don't listen indiscriminately, nose doesn't smell carelessly, mouth avoids improper speech and tastes, hands refrain from grasping arbitrarily, feet don't wander aimlessly, and jing (essence) isn't dissipated thoughtlessly. Reversing these principles leads toward death.

Why do people often plunge themselves into mortal danger while pursuing pleasure? Because their excessive craving for enjoyment violates the Dao's natural order through willful excess. Those truly skilled in nurturing life walk on land without encountering rhinos or tigers (metaphors for disasters), and enter battle without needing armor or weapons (symbolizing invulnerability). Rhinos find no place to gore them, tigers no opening for their claws, weapons no vulnerable spot to strike. Why? Because such practitioners never transgress through those thirteen fatal behaviors (indulgence of the nine orifices and four joints), and thus receive divine protection rendering them impervious to harm.

Chapter 51 explains how the Dao gives birth to all things while De (Virtue/Power) nurtures them. De represents the Dao's manifestation, governing the movement of primordial life-energy (Qi).

而畜養物形之一爲萬物設形象也勢成之一爲萬物作寒暑之勢以成之是以萬物莫不尊道而貴德道德所爲莫不盡驚動而尊敬道之尊德之貴夫莫之命而常自然道一不命召萬物而常自然應之如影響故道生之德畜之長之育之成之熟之養之覆之道生於萬物非但生而已乃復長養成熟覆育全其性命人君治國治身亦當如是也生而不有道生萬物不有所取以爲利用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害以爲利是謂玄德道之所行恩德玄暗不可得見

歸元第五十二天下有始始者道也以爲天下母道爲天下萬物之母也既知其母復知其子子一也既知道已當復知一既知其子復守其母既知其一當復守道反無爲也没身不殆不危殆也塞其兊兊目也目不妄視閉其門門口也使口不妄言終身不勤人當塞目不妄視閉口不妄言則身不勤苦開其兊開其目視情欲濟其事濟益也益情欲之事終身不救禍亂成也見小曰明萌牙未動禍亂未見爲小昭然獨見爲明守柔曰强守柔弱曰以强大也用其光用其目光於外視時世之利害也復歸其明言復反其光明於内無使精神泄也無遺身殃内視全神不爲漏失是謂習常人能行此是謂習修常道

益證第五十三

**Interpretation**

The Dao (cosmic origin) gives concrete form to all things by nourishing their physical manifestations. It accomplishes this through natural patterns (shi), such as arranging the alternation of cold and heat to facilitate the growth of all beings. Thus, all things honor the Dao and cherish De (Virtue/Power, the concrete expression of the Dao). The function of Dao and De is omnipresent, and all things naturally revere it—this reverence is not commanded by anyone but is an eternal law of nature.

The Dao never deliberately summons things, yet all things respond to it as naturally as a shadow follows a form or an echo answers a sound. The Dao generates all things, while De nourishes them, enabling their growth, development, maturation, and reproduction. The nurturing of the Dao lies not only in creation but also in the continuous cultivation of life. A ruler governing a state or cultivating the self should follow the same principle: creating without possessing, acting without seeking reward, guiding without dominating. This is the profound "Mysterious De" (hidden virtue), which operates like unseen grace—formless yet omnipresent.

All things under heaven have their origin, and this origin is the Dao, the mother of heaven, earth, and all beings. By understanding this root (the mother), one can recognize individual phenomena (the offspring); yet after recognizing specific manifestations, one must still hold fast to the root. Returning to the state of Wuwei (non-action) ensures a lifetime free from peril.

The practical method of cultivation is this: govern the senses—do not let the eyes wander indiscriminately ("block the openings"), nor the mouth speak carelessly ("close the gates"), and thus one will never suffer exhaustion in life. Conversely, indulging the senses in pursuit of desires leads to irreparable calamity. The ability to perceive subtle signs is called "clarity," while maintaining gentleness is true strength. When using wisdom to observe the external world ("employ its light"), one must preserve inner lucidity ("return to its brightness") and prevent the dissipation of Shen (spirit), thereby avoiding misfortune. Persistently practicing these principles is the true essence of cultivating the eternal Dao.

使我介然有知行於大道介大也老子疾時王不行大道故設言使我介然有知於政事我則行於大道躬行無爲之化也唯施是畏唯獨也獨畏有所施爲失道意欲賞善僞善生欲信忠恐詐忠起也大道甚夷夷平易也而民好徑徑邪不平正也大道甚平易而民好從邪徑也朝甚除高臺榭宫室修田甚蕪農事廢不耕治而失時也倉甚虛五穀傷害國無儲也服文彩好僞飾貴外華帶利劍尚剛强武且奢厭飲食財貨有餘多嗜欲無足時也是謂盜誇百姓不足而君有餘者是由劫盜以致服飾持行誇人不知身死家破親戚并隨也盜誇非道也哉君所行如是此非道復言也哉者傷痛之辭

修觀第五十四善建者不拔建立也善以道立身立國者不可得引而拔之善抱者不脱善以道抱精神者終不可拔引解脱子孫祭祀不輟爲人子孫能修道如是長生不死世世以乆祭祀先祖宗廟無絶時修之於身其德乃眞修道於身愛氣養神益壽延年其德如是乃爲眞人也修之於家其德乃餘修道於家父慈子孝

**Interpretation**

This passage conveys two core teachings: it critiques the social problems caused by rulers who deviate from the Dao, while simultaneously outlining the principles practitioners should follow.

The text begins by observing how Laozi witnessed rulers of his time governing without following the Dao. It presents a hypothetical scenario: had he possessed profound understanding of statecraft, he would have implemented governance through Wuwei (non-action). The greatest concern lies in forced interventions—attempts to reward virtue end up breeding hypocrisy, while efforts to encourage loyalty often foster deception. Though the Dao's path is naturally smooth, people persistently choose crooked byways.

The passage then depicts social disorder: palaces erect towering pavilions while fields lie fallow and granaries stand empty. Rulers flaunt embroidered robes and sharp swords, indulging in delicacies and amassing wealth without satiation. This "robber's boast" phenomenon—where rulers plunder commoners' resources to fuel their vanity—inevitably leads to personal and dynastic ruin, constituting a complete violation of the Dao.

The latter section shifts to positive cultivation methods: those skilled at establishing moral foundations remain unshaken, while masters of spiritual preservation never stray from the true path. Such practice ensures ancestral sacrifices continue through generations. Specific cultivation progresses through stages: refining one's person leads to genuine De (virtue/power) achieved by treasuring Jing (essence) and nurturing Shen (spirit) for longevity; harmonizing the family manifests as abundant De expressed through parental kindness and filial devotion.

兄友弟順夫信妻正其德如是乃有餘慶及於來世子孫也修之於郷其德乃長修道於郷尊敬長老愛養幼少教誨愚鄙其德如是乃無不覆及也修之於國其德乃豐修道於國則君聖臣忠仁義自生禮樂自興政平無修其德如是乃爲豐厚也修之於天下其德乃普人主修道於天下不言而化不教而治下之應上如影響其德如是乃可以爲普博也故以身觀身以修道之身觀不修道之身孰亡孰存也以家觀家以修道之家觀不修道之家也以郷觀郷以修道之郷觀不修道之郷以國觀國以修道之國觀不修道之國以天下觀天下以修道之主觀不修道之主也吾何以知天下之然哉以此老子言我何以知天下修道昌背道亡以此五事觀而知之

玄符第五十五含德之厚謂含懷進德之厚者比於赤子神明保祐含德之人若父母之於赤子也毒蟲不螫蜂蠆蛇𧈭不螫猛獸不據攫鳥不搏赤

**Interpretation**

This passage illustrates the manifestation and influence of moral cultivation at different levels. When brothers show fraternal love, and spouses maintain sincerity and integrity, such virtue (De) brings blessings to descendants.

In cultivating virtue within a community, one should respect elders, care for the young, and guide the ignorant—such virtue then extends to all. At the national level, when rulers are sagacious and ministers loyal, benevolence and righteousness arise naturally, rituals and music flourish spontaneously, and governance achieves clarity without forced intervention—such virtue is considered profound.

For those who govern the world with cultivated virtue, transformation occurs without words, and order is achieved without instruction. Subordinates respond to their leaders as shadows follow forms and echoes answer sounds—such virtue pervades the entire realm. Thus, we observe through comparison: the virtuous individual against the unvirtuous, the virtuous family against the unvirtuous family, the virtuous community against the unvirtuous community, the virtuous state against the unvirtuous state, and the virtuous ruler of the world against the unvirtuous. Laozi states that through these five comparisons, he understood the principle that the world thrives when aligned with the Dao (the Way) and declines when opposed to it.

Chapter 55, "The Mysterious Talisman" (Xuanfu), declares: Those deeply cultivated in virtue are as pure as infants—the divine spirit (Shen) protects them as parents guard their children. Poisonous insects won't sting them, venomous snakes won't bite them, fierce beasts won't pounce on them, and birds of prey won't strike them.

子不害於物物不害之故太平之世人無貴賤皆有仁心有剌之物還反其本有毒之蟲不傷於人骨弱筋柔而握固赤子筋骨柔弱而持物堅固以其意專而心不移也未知牝牡之合而䘒作精之至也赤子未知男女之合會而陰作怒者由精氣多之所致終曰號而嗌不嗄和之至赤子從朝至暮啼號聲不變易者和氣多所致也知和曰常人能知和氣之柔弱有益於人者則爲知道之常也知常曰明人能知道之常行則日以明達於玄妙益生曰祥祥道也言益生欲自生日以長大也心使氣曰强心當專一和柔而神氣實内故形柔而反使妄有所爲則和氣去於中故形體日以剛强

玄德第五十六物壯則老謂之不道萬物壯極則枯老也老則不得道也不道早已不得道者早已死亡知者不言知者貴於行道不貴於言言者不知多言多患駟不及舌塞其兊閉其門塞閉之者欲絶其源挫其鋭情欲有所鋭爲者當

**Interpretation**

This passage from the *Dao De Jing* explains that maintaining a state of softness, focus, and harmony aligns with the Dao (the Way). Just as an infant's muscles and bones are weak yet their grip is firm—this comes from their pure and concentrated mind; though unaware of sexual matters, their reproductive organs naturally function due to abundant Jing (essence) and Qi (vital energy); they cry all day without losing their voice because their inner harmony is full. Only those who understand the benefits of this gentle state truly comprehend the eternal Dao, and those who grasp the eternal Dao gradually attain profound wisdom.

Forcibly pursuing growth and strength invites misfortune (here, "auspicious" paradoxically signifies calamity), as artificially prolonging life violates nature. The mind should remain focused and gentle, allowing the inner Shen (spirit) and Qi to flourish. If one forcibly manipulates Qi recklessly, they lose their inner harmony, and the body becomes rigid instead.

All things decline after reaching their peak—this state already deviates from the Dao, and what strays from the Dao perishes swiftly. Those who truly understand the Dao do not indulge in empty talk ("those who know do not speak"); they prioritize practice. Those who lecture endlessly do not genuinely comprehend. Excessive speech invites trouble—just as even a chariot pulled by four horses cannot retrieve spoken words. Therefore, one should block the openings of desire (the "holes" refer to senses like eyes and ears), shut the gates of craving, and sever greed at its root. For overly sharp desires and actions, they must be smoothed in time.

念道無爲以挫止之解其紛紛結恨不休也當念道之淡薄以解釋和其光雖有獨見之明當和之使闇昧不使曜亂同其塵不當自殊别也是謂玄同玄天也人能行此上事是謂與天同道故不可得而親不以榮譽爲樂同立而哀亦不可得而疏志靜無欲與人無怨不可得而利身不欲富貴口不欲五味亦不可得而害不與貪爭利不與勇爭氣不可得而貴不爲亂世主不處闇君位亦不可得而賤不以乘權而驕不以失志爲屈故爲天下貴其德如此天子不得臣諸侯不得屈與世浮沉容身避害故爲天下之貴以正治國以至也天使正身之人使至有國也以奇用兵奇詐也天使詐僞之人使用兵也以無事取天下以無事無爲之人使取天下爲之主吾何以知天下之然哉以此此今也老子言何以知天意然哉以今日所見知之也

淳風第五十七天下多忌諱而民彌貧天下謂人主也忌諱者防禁也令煩則姦生禁多則下詐相殆故貧民多利器國家滋昏利器者權也民多權則視者眩於目聽者惑於耳上下不親故國家昏亂人多技巧奇物滋起人謂人君百里諸侯也多招技巧謂刻畫宫觀雕琢章服奇物滋起下則化上飾金鏤玉文繡采色日以滋甚也法物滋彰盜賊多有法物好物也珍好之物滋生彰著則農事廢飢寒近至故盜

**Interpretation**

This passage elucidates the core Daoist concept of "governing through non-action (Wuwei)." Laozi posits that those who truly comprehend the Great Dao (Da Dao) should maintain a state of serene detachment, refraining from ostentatiously displaying their intelligence while harmoniously coexisting with others—a state known as "mysterious unity" (Xuantong), referring to the supreme state of complete integration with the Heavenly Dao.

Those who attain this state remain unmoved by worldly gains and losses: neither becoming arrogant when gaining power nor despondent when losing status; neither coveting wealth and luxury nor contending with others for profit. Such individuals cannot be subjugated by emperors nor subdued by feudal lords, for they have already achieved unity with the Heavenly Dao.

In governance, one should employ upright methods; in warfare, one may use unorthodox strategies, but conquering the world requires "non-action"—allowing things to follow their natural course without forced intervention. Laozi explains that he arrived at this understanding through observing reality: when rulers establish excessive prohibitions, the people become impoverished; when weapons proliferate among the populace, the nation descends into chaos; when craftsmanship becomes overly sophisticated, extravagance spreads; when laws grow increasingly intricate, thieves and bandits multiply instead.

As stated in Chapter 57: the more taboos and prohibitions exist, the poorer the people become; the more cunning strategies prevail among the populace, the more disordered the state grows; the more rulers pursue exotic crafts and sensual pleasures, the more decadence spreads; the harsher the laws become, the more thieves and bandits emerge. All these phenomena stem from violating the principle of "the Dao follows what is natural" (Dao fa ziran).

賊多有故聖人云我無爲而民自化聖人言我修道承天無所改作而民自化成我好靜而民自正聖人言我好安靜不言不教民皆自忠正也我無事而民自富無徭役徵召之事民安其業故皆自富也我無欲而民自樸我常無欲去華文微服飾民則隨我質樸我無情而民自清聖人言我修道眞絶去六情而民隨我而清

順化第五十人其政悶悶其政弘大悶悶昧昧似若不明其民醇醇政教弘大故民醇醇富厚相親睦也其政察察其政教疾隱言决於口聽决於耳也其民缺缺政教煩疾民不聊生故缺缺日以疏薄禍兮福之所倚倚因也夫福因禍而生人能遭禍而悔過責己修善行道則禍去福來福兮禍之所伏禍伏匿於福中人得福而爲驕恣則福去禍來孰知其極禍福更相孰能知其窮極也其無正無不也謂人君不正其身其無國也正復爲奇奇詐也人君不正雖正復化下爲詐善伏爲訞善人皆復化上爲訞祥也人之迷其固日乆言人君迷惑失正以來其日固乆是以聖人方而不割聖人行方正者欲以率下不以割截人廉而不害聖人廉清欲以化民不以傷害人也今則不然正己以害人也直而不肆肆申也聖人雖直曲己從人不自申也光而不耀聖人雖有獨見之明常如暗昧不以耀亂人

守道第五十九

**Interpretation**

This passage explains how the sage (one who has attained the Dao) influences the people through governing by non-action (Wuwei). Without deliberate effort from the sage, the people are naturally transformed; when the sage maintains stillness, the people naturally correct their behavior. When the sage refrains from imposing harsh decrees, the people prosper of their own accord; when the sage avoids extravagant desires, the people retain their natural simplicity; when the sage restrains sensual indulgence, the people naturally purify their hearts and reduce desires. This illustrates the principle of "transformation through accordance."

The text then contrasts two approaches to governance through comparison: lenient policies may appear vague, yet they bring prosperity and harmony among the people, while stringent regulations, though meticulously structured, create hardship and alienation. This reveals the profound truth that fortune and misfortune are intertwined—within calamity lies the seed of blessing, while prosperity harbors the sprouts of disaster. When facing misfortune, self-reflection and virtuous cultivation can transform it into fortune; yet when blessed with good fortune, arrogance and reckless behavior will turn it into calamity. This transformation follows no fixed pattern but depends entirely on how one responds.

Finally, it emphasizes the sage's principles for engaging with the world: maintaining integrity without causing harm, being incorruptible without being harsh, upholding righteousness without becoming overbearing, and possessing wisdom without flaunting it. The sage consistently leads by example, influencing others through inner cultivation rather than enforcing external constraints. This embodies the true method of "abiding by the Dao."

(Note: The "six emotions" refer to desires arising from the six roots—eyes, ears, nose, tongue, body, and mind; "yao" denotes demonic or unorthodox speech and conduct.)

治人謂人君欲治理人民事天事用也當用天道順四時莫若嗇嗇愛也治國者當愛民財不爲奢泰治身者當愛精氣而不爲放逸夫唯嗇是謂早服早先也服得也夫獨愛民財愛精氣則能先得天道也早服謂之重積德先得天道是謂重積德於己也重積德則無不剋剋勝也重積德於己則無不勝無不剋則莫知其極無不剋勝則莫有知己德之窮極莫知其極可以有國莫知己德有極則可以有社稷爲民致福有國之母可以長久國身同也母道也人能保身中之道使精氣不勞五神不苦則可以長久是謂深根固蒂人能以氣爲根以精爲蒂如樹根不深則拔蒂不堅則落言當深藏其氣固守其精使無漏泄長生乆視之道深根固蒂者乃長生乆視之道道德眞經註卷之三道德眞經註卷之四知四

河上公章句

居位第六十治大國若烹小鮮鮮魚也烹小魚不去腸不去鱗不敢撓恐其糜也治國煩則下亂治身煩則精散以道蒞天下其鬼不神以道德居位蒞天下則鬼不敢見其精神以犯人非其神不傷人聖人亦不傷人非鬼神不能傷害於人以聖人在位不敢傷人故鬼神不敢干人夫兩不相傷鬼與聖人俱不相傷故德交歸焉夫兩不相傷人得治於陽鬼得治於陰人得全人性命鬼得保其精神故交歸焉

謙德第六十一

**Interpretation**

When a ruler seeks to govern the people and administer state affairs well, the fundamental method is to follow the Dao of Heaven (natural laws) and align with the transformations of the four seasons. The most crucial principle is understanding the concept of "restraint" (sè) - which means treasuring and practicing frugality. Those who govern should cherish the people's resources and avoid extravagance; those cultivating themselves should treasure their Jing-Qi (vital essence and energy) and refrain from indulgence.

Those who practice restraint can comprehend the Dao of Heaven early. "Early attainment" means grasping these principles before others. Only those who truly cherish the people's strength and their own vital essence can be the first to understand the Dao. This advanced understanding is called "accumulating abundant De (virtue/power)." When one's accumulated virtue reaches a certain level, no difficulty remains insurmountable.

When virtue becomes so profound that nothing can overcome it, one reaches an unfathomable state. Only those who attain this state can govern a country well. Understanding this fundamental principle (the mother Dao) ensures a nation's enduring peace. Governing a state and cultivating oneself follow the same principles. If a person can preserve their internal essence without depletion and prevent damage to the Shen (spirit) of their five organs, they will attain longevity. This is called "deep roots and firm foundation" - taking primordial Qi as the root and vital essence as the foundation. Just as a tree with shallow roots may be uprooted and one with weak foundation may wither, so must humans deeply store their primordial Qi and firmly guard their vital essence without leakage - this is the fundamental method for achieving "long life and enduring vision."

Governing a large state is like cooking small fish. When cooking small fish, one must not remove their internal organs or scales, nor stir them frequently, lest the flesh crumbles. Similarly in governance: excessive decrees bring chaos to the people; in self-cultivation, excessive effort dissipates vital energy. When the world is governed according to the Dao, even ghosts and spirits dare not manifest to cause mischief. For when virtue governs, spirits dare not display their powers to harm people, and sages do not harm the common folk.

When neither spirits nor sages harm people, harmony prevails between the yin and yang realms. When humans and spirits refrain from harming each other, the living can preserve their lives while the deceased can peacefully maintain their spiritual nature - thus the two realms achieve harmonious communion. This is the principle of "virtue bringing about harmonious convergence."

大國者下流治大國如江海者下流不逆細微天下之交大國天下之士民之所交會天下之牝牝者陰類也柔謙和而不倡也牝常以靜勝牡女所以能屈於男陰勝陽以安靜不先求之以靜爲下陰道以安故大國以下小國則取小國能謙下之則常有之小國以下大國則聚大國此言國無小大能執謙畜人則無過生故或下以取或下以聚下者謂大國以下小國小國以下大國更以義相取也大國不過欲兼畜人大國不失下則兼并小國而牧畜之小國不過欲入事人欲爲臣僕夫兩者各得其所欲故大者宜爲下大國小國各欲得其所欲大國尤宜謙下也

爲道第六十二道者萬物之奥奥藏也道以萬物之藏無所不容也善人之寳善人以道爲身之寳不敢違也不善人之所保道者不善人之所保倚也遭患逢急猶能知自悔卑柔也美言可以市美言可以市者夫市交易而退不相宜售善言美語求者欲疾得賣者欲疾售尊行可以加人加别也人有尊貴之行可以别異於凡人未足以尊道人之不善何棄之有人雖不善當以道化之蓋三皇之前無有棄民德化淳也故立天子置三公欲使教化不善之人雖有拱璧以先駟馬不如坐進此道雖有美玉以先駟馬而至不如坐進此道也古之所貴此道者何不日求以得古之所以貴此

**Interpretation**

A great state should be like the lower reaches of a river, staying humble and low. Governing a great state is like the rivers and seas lying below the land: they refuse no small streams, and so become the place where all under Heaven converge. A great state should be like a female animal—“female” here represents the yielding qualities of Yin—remaining gentle, modest, and unwilling to take the lead. The female often overcomes the male through stillness. A woman can contain a man because yielding Yin can overcome assertive Yang; the key is to remain still and not compete to be first.

If a great state treats small states with humility, they will come to it in allegiance. If a small state treats a great state with humility, the great state will make room for it. Whatever their size, states that remain modest and receptive will avoid fault. When great and small states yield to one another and relate through moral principle, the great state wishes to embrace and govern the small, while the small state wishes to rely on the great. Both can fulfill their wishes, but the great state should take the lead in placing itself below.

The Dao is the hidden mystery within all things, embracing everything. Good people treasure the Dao and dare not go against it. Even those who are not good rely on its protection, and when they meet hardship, they can still repent and reflect on themselves. Fine words can bring about a transaction, and noble conduct can make a person stand out, but neither matters as much as honoring the Dao. Even those who are not good should not be cast aside; they should be transformed through the Dao, as in the age of the Three Sovereigns, when people were guided through Virtue. This is why the Son of Heaven was appointed and the Three Dukes established: to teach and transform those who are not good. Rather than offering precious jade discs and riding in a splendid four-horse carriage, it is better to calm the mind and cultivate this Dao. The ancients treasured the Dao precisely because it gives without being sought.

道者不日日遠行求索近得之於身有罪以免耶有罪者謂遭亂世暗君妄行刑誅修道則可以解死厄免於衆耶故爲天下貴道德洞遠無不覆濟全身治國恬然無爲故可以爲天下貴

恩始第六十三爲無爲因成修故無所改作事無事預設備除煩省事味無味深思遠慮味道意也大小多少陳其戒令也欲大反小欲多反少自然之道也報怨以德修道行善絶禍於未萌也圖難於其易難事當於易時未及成也爲大於其細欲爲大事必作於小禍亂從小來也天下難事必作於易天下大事必作於細是以大人終不爲大處謙虚也故能成其大天下共歸之也夫輕諾必寡信不重言也多易必多難不愼患也是以聖人猶難之聖人動作擧事猶進退重難之欲塞其故源也故終無難聖人終身無患難之事由避害深也

守微第六十四其安易持治身治國安靜者易守持其未兆

**Interpretation**

This scripture elucidates the fundamental principles of the Dao (the Way) and its wisdom for navigating life. The Dao is not distant—it resides within ourselves. Human misfortunes often arise from living in chaotic times or encountering unwise rulers, suffering unjust punishments. Yet cultivating the Dao can dissolve these fatal calamities, making moral cultivation (De) the most precious treasure in the world.

The true realm of Dao and De is profound and vast, capable of embracing all things and aiding all beings. Whether refining one's nature or governing a state, one must maintain a serene and natural state, free from forced action (Wuwei)—this is the highest wisdom for living.

In handling affairs, one should follow nature's course rather than force change. Prepare in advance to eliminate hidden dangers and reduce disturbances. When savoring seemingly plain matters, contemplate their deeper meanings. Treat all matters, whether great or small, with careful attention. To achieve great things, start with the subtle; to accumulate abundance, begin with little—this is the natural order. Resolve resentment through virtue (De), and through Dao cultivation and good deeds, one can dispel calamities before they arise.

Approach difficult tasks by starting with what's easy; undertake great endeavors by beginning with the minute. All worldly challenges originate from simple beginnings, and major events stem from small details. Thus, truly wise individuals remain humble, thereby accomplishing great deeds and drawing all under heaven to them. Those who make promises lightly often lack credibility, and those who view tasks as too easy will encounter greater difficulties. Therefore, sages always act with caution, addressing problems at their roots, ensuring they never face great misfortunes in life.

Maintaining stability is easiest when preserving peace. Whether in self-cultivation or state governance, the most opportune time to act is before signs of trouble emerge.

易謀情欲禍患未有形兆時易謀止也其脆易破禍亂未至萌情欲未見於色如脆弱易破除也其微易散其未彰著微小易散去也爲之於未有欲有所爲當於未有萌芽之時塞其端治之於未亂治身治國於未亂之時當預閉其門合抱之木生於毫末從小成大九層之臺起於累土從卑至高千里之行始於足下從近至遠爲者敗之有爲於事廢於自然有爲於義廢於仁有爲於色廢於精神也執者失之執利遇患執道全身堅持不得推讓還及聖人無爲故無敗聖人不爲文華不爲己利不爲殘賊故無壞敗無執故無失聖人有德以教愚有財以與貧無所執藏故無所失於人民之從事常於幾成而敗之從爲也民之爲事常於功德幾成而貪位好名而奢泰盈滿而自敗之也愼終如始則無敗事終當如始不致懈怠是以聖人欲不欲聖人欲人所不欲也人欲彰顯聖人欲韜光人欲文飾聖人欲質朴人欲於色聖人欲於德不貴難得之貨聖人不眩晃爲服玩不賤石貴玉也學不學聖人學人所不能學人學智詐聖人學自然人學治世聖人學治身守道眞也復衆人之所過衆人學問皆反也過本爲末過實爲華復之者使反本實者也以輔萬物之自然教人反本實者欲以輔助萬物自然之而不敢爲聖人動作因循不敢有所造爲恐離本也

淳德第六十五

**Interpretation**

This passage elucidates the principles of preventing problems before they arise and following the natural course of things. Before calamities and desires manifest visibly, they are easiest to guard against and dissolve. Just as fragile objects break easily and tiny things disperse readily, both self-cultivation and state governance require preparation before issues emerge.

The great tree that fills one's embrace grows from a tender sprout; the nine-tiered tower rises from baskets of earth; the thousand-mile journey begins with a single step beneath one's feet. Forced striving often leads to failure, and clinging inevitably results in loss. For instance, aggressively pursuing profit invites disaster, while obsessively chasing righteousness may cause one to lose true virtue (De).

The reason sages (those who have attained the Dao) never fail is their practice of Wuwei (non-action): they don't pursue superficial glory, covet personal gain, or commit harmful acts. They possess virtue to enlighten the ignorant and resources to aid the poor, yet never cling to possessions—thus they lose nothing.

Ordinary people often fail near success because of craving status, chasing fame, or indulging in extravagance. Had they maintained their initial caution throughout, failure would be averted. The sage's aspirations differ markedly: where others seek prominence, sages remain obscure; where others desire ornamentation, sages preserve simplicity; where others lust after beauty, sages cultivate virtue.

Sages neither prize rare treasures nor treat stones as jade. They learn what ordinary people cannot master: while others study cunning artifices, sages study the Dao of nature; while others learn statecraft, sages cultivate their essence (Jing) and uphold truth. Sages help people return to their original purity and assist all beings in natural development, never daring to interfere arbitrarily. All their actions follow natural laws, never presuming to force outcomes, lest they deviate from the fundamental.

Through contrasting the choices of sages and ordinary people, this scripture reveals the profound philosophy of "governing through non-action" (Wuwei), emphasizing the importance of addressing subtle signs early and conforming to nature's way.

古之善爲道者說古之善以道治身及治國者非以明民不以道教民明智巧詐也將以愚之將以道德教民使質朴不詐僞民之難治以其智多民之不可治理者以其智太多必爲巧僞以智治國國之賊使智惠之人理國之政事必遠道德妄作禍福而爲國之賊也不以智治國國之福不使智惠之人治國之政事則民守正直不爲邪飾上下相親君臣同力故爲國之福也知此兩者亦楷式兩者謂智不智也常能知智者賊不智者福是治身治國之法式也常知楷式是謂玄德玄天也能知治身治國之法式是謂與天同德也玄德深矣遠矣玄德之人深不可測遠不可極也與物反矣玄德之人與萬物反異萬物欲益己玄德欲施與人也然後乃至大順玄德與萬物反異故能至大順大順者天理也

後己第六十六江海所以能爲百谷王者以其善下之江海以卑下故衆流歸之若民歸就於王也故能爲百谷王直以就下故能爲百谷王是以聖人欲上民欲在民之上也必以言下之法江

**Interpretation**

Those in ancient times who truly understood how to apply the Dao (the fundamental principle of the universe) for self-cultivation and governance did not rule the people through cunning strategies to make them shrewd. Instead, they guided them through the simple and unadorned nature of the Dao. The reason people become difficult to govern is precisely because they grow excessively clever and deceitful. If those who rely on manipulative schemes are allowed to administer the state, they will inevitably deviate from moral principles, act recklessly, and ultimately become a scourge to the nation.

Conversely, governing without resorting to cunning artifice is the true blessing of a nation. When those who play with cleverness are denied power, the people retain their upright nature, free from hypocrisy and pretense. Harmony prevails between rulers and subjects, and hearts unite in common purpose. To understand the distinction between these two approaches to governance (using cunning versus abstaining from it) is to grasp the fundamental principle of self-cultivation and statecraft. Those who consistently adhere to this principle attain the realm of "profound virtue" (Xuande, the deepest and most far-reaching moral power).

"Profound virtue" is unfathomable and operates in direct opposition to worldly conventions: while ordinary people constantly seek personal gain, those with Xuande consistently give to others. It is precisely this counterintuitive quality that ultimately leads to "great harmony" (complete alignment with the heavenly Dao).

Just as rivers and seas become the sovereigns to which all streams flow because they excel at occupying the lowest positions, the sage who wishes to lead the people must emulate this humility. To stand before the people as their guide, one must place personal interests behind those of the populace. Thus, though the sage occupies an exalted position, the people feel no oppression; though leading from the front, they perceive no harm. Consequently, all under heaven gladly support such a leader without resentment. This is because the sage contends with no one, and thus no one in the world can contend with them.

海處謙虚欲先民欲在民之前也必以身後之先人而後己也是以聖人處民上而不重聖人在民上爲主不以尊貴虐下故民戴仰不以爲重處前而民不害聖人在民前不以光明蔽後民親之若父母無有傷害之心是以天下樂推而不厭聖人恩深愛厚視民如赤子故天下樂共推進以爲主無有厭之也以其不爭天下無厭聖人之時是由聖人不與人爭先後也故天下莫能與之爭言人皆爭於有爲無有爭於無爲也

三寳第六十七天下皆謂我大似不肖老子言天下皆謂我德大我則佯愚似不肖夫唯大故似不肖夫自名德大者爲身之害故佯愚似若不肖無所分别無所割截不賤人而自貴若肖乆矣肖善謂辯惠也若大辯惠之人身自高貴行察察之政所從來乆矣其細也夫言辯惠者唯如小人非長者我有三寳持而保之老子言我有三寳抱持而保倚之一曰慈愛百姓如赤子二曰儉賦歛若取之於己也三曰不

**Interpretation**

Here Laozi speaks of the way the sage conducts himself in the world. Though occupying an exalted position, the sage remains ever humble. He never oppresses the people from his lofty height, but rather places his own interests behind those of the populace. Precisely because of this, the people revere the sage as they would their parents, feeling no burden in their devotion.

When walking ahead of the people, the sage never lets his radiance obscure others. The common folk draw near to him as they would to loving parents, without the slightest wariness. Thus all under heaven gladly elevate the sage as their leader, never growing weary of him. Because the sage treats the people with the tenderness one shows an infant, he naturally receives their affection in return.

The sage's ability to remain forever free from rejection lies in his refusal to contend for power and profit. While worldly people scramble for fame and gain, the sage alone contends not—and thus no one can contend with him.

In Chapter 67's "Three Treasures," Laozi states: "All the world says my De (Virtue/Power) is vast, yet I appear foolish. Precisely because my virtue is vast, I seem unremarkable. Those who boast of their virtue instead invite misfortune—thus I prefer to appear dull."

The truly wise never deliberately display themselves, nor do they criticize others to elevate themselves. Those who delight in flaunting their cleverness may enjoy temporary glory, but theirs is merely petty wisdom that cannot achieve greatness.

Laozi declares he possesses three precious treasures: first is compassion, caring for the people as one would an infant; second is frugality, collecting taxes as if taking from his own body; third is daring not to be first in the world, maintaining constant humility.

敢爲天下先執謙退不爲倡始也夫慈故能勇先以仁慈故乃勇於忠孝儉故能廣天子身能節儉故民日用廣矣不敢爲天下先故能成器長成器長謂得道人也我能爲道人之長也今舍其慈且勇今世人舍慈仁但爲勇武舍其儉且廣舍其儉約但爲奢泰舍其後且先舍其後己但務先人死矣所行如此動入死道夫慈以戰則勝以守則固夫慈仁者百姓親附並心一意故以戰則勝敵以守衛則堅固天將救之以善以慈衛之天將救助善人必與慈仁之性使能自營助也

配天第六十八古之善爲士者不武言貴道德不好武力善戰者不怒善以道戰者禁邪於心胸絶禍於未萌無所誅怒也善勝敵者不與爭善以道勝敵者附近以仁來遠以德不與敵爭而敵自服善用人者爲下善用人自輔者當爲人執謙下是謂不爭之德謂上文爲之下也是乃不與人爭鬥乃是道德是謂用人之力能身爲人下是謂用人之力也是謂配天能行此者德配天也古之極也是乃古之極要道也

玄用第六十九

**Interpretation**

This passage expounds the Daoist wisdom for navigating life and human affairs. Its core principle is "daring not to be first in the world," which means avoiding aggressive competition for supremacy while maintaining an attitude of humility and yielding.

The text first explains how "compassion makes one courageous": true bravery stems from a benevolent heart. Because one embraces loving-kindness, one becomes courageous in fulfilling loyalty and filial piety. "Frugality makes one expansive": when rulers practice self-restraint and moderation, the people naturally enjoy abundance. Those who dare not compete for first place paradoxically become true leaders (the phrase "becoming vessels' elder" refers to those who attain the Dao).

It then criticizes three mistaken approaches: abandoning compassion while pursuing mere valor, discarding frugality for extravagance, and persistently advancing without yielding. Such behaviors inevitably invite misfortune. Conversely, waging war with compassion leads to victory, and defense becomes secure because the people offer genuine support.

When Heaven wishes to aid the virtuous, it endows them with compassionate nature. The true sages of antiquity ("those skilled as officers") didn't flaunt military might, and those adept at waging war through Dao principles seldom gave way to anger. The highest form of victory is triumph without battle, transforming opponents through virtuous influence. Those skilled in employing others maintain a humble demeanor—this constitutes the "virtue of non-contention."

Those who embody these principles align their De (Virtue) with the celestial Dao ("matching Heaven"), representing the ultimate cosmic law since ancient times ("the ancient ultimate"). The entire passage emphasizes the life wisdom of overcoming hardness with softness and subduing others through virtue, while opposing aggressive, contentious behavior.

用兵有言陳用兵之道老子疾時用兵故託己設其義吾不敢爲主主先也我不敢先擧兵而爲客客者和而不倡兵當承天而後動不敢進寸而退尺侵人境界利人財寳爲進閉門守城爲退也是謂行無行彼遂不止爲天下賊雖行誅之不行執也攘無臂雖有大怒者無臂可攘仍無敵雖欲行仍引之心若無敵可仍執無兵雖欲執持之若無兵刃可持用也何者傷彼之民罹罪於天遭於不道之君愍忍傷喪之痛也禍莫大於輕敵夫禍亂之害莫大於欺輕敵家侵取不休輕戰而貪財寳也輕敵幾喪吾寳幾近也寳身也輕欺敵家近喪身也故抗兵相加兩敵戰也則哀勝也已哀者慈仁士卒不遠於己

知雖第七十吾言甚易知甚易行老子言吾所省而易知約而易行也天下莫能知莫能行人不好柔弱而好剛强言有宗事有君我所言有宗祖根本事有君臣上下世人不知者非我之無德心與我反也夫唯無知是以不我知夫唯世人之無知者是我道德之暗昧不見於外窮微極妙故無知也知我者希則我者貴希少也唯達道者乃能知我故爲貴是以聖人被褐懷玉被褐者薄外也懷玉者厚内匿寳藏德不以示於人也

知病第七十一知不知上知道而言不知德之上不知知病

**Interpretation**

On the Dao of Warfare, Laozi observed the frequent conflicts of his time and thus expressed his views through ancient wisdom: "I dare not take the offensive (host) but prefer the defensive (guest)." The "guest" approach values harmony above all, avoiding provocation and acting only when Heaven's timing permits. "Advancing not an inch but retreating a foot" means refraining from invading others' territories or plundering their wealth (advance), instead firmly guarding one's own borders (retreat).

This is called "acting without action" (Wuwei) — appearing to move while remaining fundamentally non-active. Even when incessant invasions become a scourge upon the world, one should not lightly resort to arms. It resembles "raising arms where there are no arms" — though angered, one finds nowhere to direct force, for there exists no true enemy to confront. Or like "grasping weapons where none exist" — reaching for arms only to find nothing to wield. Why so? Because harming another state's people incurs Heaven's condemnation, representing the sage's refusal to tolerate tyranny's cruelty.

No disaster surpasses underestimating one's foe. Rashly initiating war while coveting treasures nearly costs us life itself — our most precious possession. Thus when armies stand opposed, victory belongs to the side that maintains compassion for its adversary — the benevolent commander makes soldiers understand war's inherent futility.

(Chapter 70)

My Dao is actually easy to understand and simple to practice — Laozi declares his teachings fundamentally clear. Yet the world neither comprehends nor implements them, for people prefer hardness to softness. Each of my words has its origin, every matter its proper order. That people fail to understand reflects not flaws in my Dao, but their hearts' deviation from it. Precisely because the world remains ignorant, they cannot fathom me. Those who understand are rare, thus precious — only Dao-attained individuals truly grasp me. Therefore the sage wears coarse cloth yet harbors jade within: outwardly plain (hempen garb), inwardly precious (jade), never flaunting his virtue.

(Chapter 71)

The highest attainment is knowing the Great Dao yet appearing unknowing (superior virtue); mistaking ignorance for knowledge constitutes true disease.

不知道而言知德之病也夫唯病病是以不病聖人無此强知之病者以其苦衆人有此病聖人不病以其病病是以不病以此悲人故不自病云聖人懷通達之知託於不知者欲使天下質朴中正各守純性小人不知道意而妄行强知之事以自顯著内傷精神减壽消年

愛已第七十二民不畏威則大威至矣威害也人不畏小害則大害至畏死亡也畏之者當保養精神承天順地無狹其所居謂人心藏神常當安柔不當急狹無厭其所生人所以生者以有精神託空虚喜清靜飲食不節忽道念色邪僻滿腹爲此伐命散神也夫唯不厭是以不厭夫唯獨不厭精神之人洗心垢濁恬泊無欲則精神居之而不厭是以聖人自知自知己之得失不自見不自顯見德美於外而藏之於内自愛自愛其身以保精氣不自貴不自貴高榮名於世故去彼取此去彼自見自貴取此自知自愛

任爲第七十三勇於敢則殺勇於敢有爲則殺其身也勇於不敢則活勇於不敢有爲則活其身知此兩者謂敢與不敢也或利或害活身爲利殺身爲害天之所惡惡有爲也孰知其故誰能知天意之故不犯之也是以聖人猶難之言聖人明德猶難於勇敢况無聖人之德而能行之乎天之道不爭而善勝天不

**Interpretation**

This passage from the *Dao De Jing* (Classic of the Way and Virtue) addresses two major themes: the wisdom of "knowing" versus "not knowing," and the principles of nurturing life and self-cultivation.

The first part points out that pretending to know when one does not is a flaw in De (Virtue). The sage avoids this flaw because they regard such forced ignorance as a true sickness to be wary of. Though sages possess profound wisdom, they appear as if they know nothing—this is to preserve the simple, genuine nature of all people. Those who lack understanding yet insist on displaying knowledge only deplete their Shen (spirit) and shorten their lifespan.

The second part discusses the Dao of nurturing life. Laozi states that when people do not fear small dangers, great calamities will follow. Those who truly understand fear will nourish their Shen and align with heaven and earth. Here, he emphasizes calming the mind, maintaining inner purity, moderating food and drink, and avoiding lustful or harmful thoughts—otherwise, one’s Qi (vital energy) will scatter. Only those with a tranquil heart, free from desire, can allow their Shen to dwell peacefully within the body. The sage comprehends this principle: they recognize their gains and losses, refrain from deliberate displays, conceal their De within, cherish their body to preserve Jing (essence), and do not chase worldly fame.

Finally, the text discusses the issue of "courage." Laozi argues that reckless boldness invites fatal disaster, while cautious restraint preserves life. The Dao (Way) of heaven does not contend yet prevails, does not speak yet responds, does not summon yet arrives of its own accord. Even sages struggle to fully grasp this principle—how much more so ordinary people? Thus, one should act with the same relaxed, natural ease as the Dao of heaven.

(Note: In this context, "sage" refers to one who has attained the highest state of moral cultivation; "Shen" in Daoism denotes the refined energy within the body, essential for sustaining life; and the "Dao of heaven" refers to the natural order of the cosmos.)

與人爭貴賤而人自畏之不言而善應天不言萬物自動以應時不召而自來天不呼召萬物皆自負陰而向陽也繟然而善謀繟寬也天道雖寬博善謀慮人事修善行惡各蒙其報天網恢恢疏而不失天之羅網恢恢甚大雖則疏遠若司察人善惡無所失也

制惑第七十四民不畏死治國者刑罰深酷民無即生故不畏死也治身者若嗜欲傷神食財喪身民不知所畏也奈何以死懼之人君當寬刑罰人去其情欲奈何設刑法以死懼之若使民常畏死當除己之殘刻教民之去利欲而爲奇者吾得執而殺之孰敢以道教而民不徙反爲奇巧乃應王法執而殺之誰敢有犯者老子傷時王不先以道德化人而先以刑罰者也常有司殺者司殺者謂天居高臨下司察人之過天網恢恢疏而不失者是夫代司殺者是謂代大匠斲天道至明司察有常猶春生夏長秋收冬藏斗杓運以節行之人君欲代殺之是猶拙夫代大匠斲木乃勞而無功也夫代大匠斲者希有不傷其手矣人君行刑罰猶拙夫代大匠斲木也必方圓不得其理自傷其手代天殺者不得其理反受其殃

貪捐第七十五

**Interpretation**

This scripture conveys two main teachings:

The first layer describes the operation of the heavenly Dao (natural law). Though the Dao appears lenient, it functions like an invisible net with wide meshes that nevertheless leaves nothing unaccounted for. All things follow their natural seasonal rhythms, arriving without being summoned. Just as yin energy naturally seeks yang, the vast Dao precisely arranges all matters with perfect accuracy. Human deeds, whether good or evil, will inevitably receive corresponding retribution.

The second layer addresses governance. When people no longer fear death, threatening them with capital punishment becomes ineffective. A truly wise ruler should educate the populace through moral virtue (De) rather than relying on harsh punishments. The scripture employs the metaphor of "chopping wood in place of a master carpenter" to illustrate: if a ruler forcibly attempts to administer punishments in place of the heavenly Dao, it's like a clumsy person taking over a skilled woodworker's task—not only futile but potentially self-harming. The Dao operates with its own rhythms as naturally as the progression of seasons; artificial severity in laws only invites calamity.

The text specifically critiques contemporary rulers' failings: instead of first educating people through moral virtue, they prioritize intimidation through punishment—a practice that violates the natural Dao. True governance should eliminate tyranny and teach people to relinquish greed, thus naturally preventing disorder from arising.

民之飢以其上食税之多人民所以飢寒者以其君上食税下太多也是以飢民皆化上爲貪叛道違德故飢民之難治以其上之有爲民之不可治者以其君上多欲好有爲也是以難治是以其民化上有爲情僞難治民之輕死以其求生之厚人之輕犯死者以其求生活之事太厚貪利以自危也是以輕死以求生太過故入死地也夫唯無以生爲者是賢於貴生也夫唯獨無以生爲務者爵禄不干於意財利不入於身天子不得臣諸侯不得使則賢於貴生也

戒彊第七十六人之生也柔弱人生含和氣抱精神故柔弱其死也堅强人死則和氣竭精神亡故堅强萬物草木之生柔脆和氣存也其死也枯槁和氣散也故堅强者死之徒柔弱者生之徒以上二事觀而知之堅强者死柔弱者生也是以兵强則不勝强大之兵輕戰樂殺毒流怨結衆弱爲一强故不勝也木强則共木强大則枝葉共生其上强大處下柔弱處上興物造功大木處下小物處上天道抑强扶弱自然效也

天道第七十七天之道其猶張弓乎天道暗昧擧物類以爲喻高者抑之下者擧之有餘者損之不足者與之言張弓和調之如是乃可用也夫抑高與下損强益弱天之道天之道損有餘而補不足天道損盈益謙天道以中和爲上人之

**Interpretation**

The reason people suffer from hunger and cold is that their rulers impose excessive taxes. When a ruler levies exorbitant burdens, the people become greedy in turn, abandoning virtue (De), making starving masses the hardest to govern. The root cause of unruly citizens lies in rulers harboring too many desires and forcing unnatural actions, causing the people to imitate such behavior and become deceitful.

People take reckless risks because they excessively pursue lavish lifestyles. Those who endanger themselves for fleeting pleasures ultimately meet their demise. Only those who do not treat survival and indulgence as life's purpose truly understand the value of existence. Such individuals cannot be swayed by titles or salaries, corrupted by wealth or profit, nor commanded even by emperors and lords—this is the highest art of nurturing life.

Chapter 76 explains how softness overcomes hardness: living bodies remain supple because they brim with harmonious Qi (vital energy); death brings rigidity as Qi dissipates. Just as plants are pliable when growing but brittle when withered, hardness belongs to death, while softness characterizes life. Thus we see: armies that flaunt strength often fail, because aggressive forces invite resentment through bloodshed; towering trees attract the axe. The Dao's movement always places the strong below and the gentle above—this is heaven's way of restraining the powerful and uplifting the weak.

Chapter 77 uses archery to illustrate celestial principles: drawing a bow requires lowering the high and raising the low, reducing excess to supplement deficiency for true aim. So too does the Dao operate—diminishing the surplus to benefit the lacking, maintaining perfect equilibrium. Yet human laws often invert this, invariably stripping the poor to enrich the wealthy.

道則不然人之道與天道反損不足以奉有餘世俗之人損貧益富奪弱與强能以有餘奉天下唯有道者言誰居有餘之位自省爵禄以奉天下不足者唯有道德之君而能行之也是以聖人爲而不恃聖人爲德施惠不恃望其報功成而不處功成事就不處其位其不欲見賢不欲人知已之賢匿功不居榮名畏天損有餘

任信第七十人天下柔弱莫過於水言水柔弱圓中則圓方中則方擁之則止决之則行而攻堅强者莫之能勝水能懷山裹陵磨鐵銷銅莫能勝水而以成其功也以其無能易之夫攻堅强者無以易於水故柔勝剛舌柔齒剛齒先舌亡弱勝强水能滅火陰能消陽天下莫不知知柔弱者乆長剛强者折傷莫能行恥謙卑好强梁故聖人云受國之垢是謂社稷主人君能受國之垢濁者若江海不逆小流則能長保社稷爲一國之君主受國不祥是謂天下王君能引過歸己代民不祥則可以王天下正言若反此乃正直之言世人不知以爲反言

任契第七十九

**Interpretation**

In the *Daode Jing*, Laozi reveals the fundamental difference between the Heavenly Dao and human ways. Ordinary people habitually take from the poor to enrich the wealthy, weakening the feeble to strengthen the powerful. But rulers who follow the Great Dao do precisely the opposite—they willingly offer their own surplus to assist those in need throughout the world. A truly virtuous sovereign never flaunts their De (Virtue/Power). They perform good deeds without seeking reward, achieve merits without claiming credit, and deliberately conceal their own wisdom and ability.

Chapter 77 particularly uses water as a metaphor: nothing in the world is softer and weaker than water, which adapts its shape to any container, becoming round in round vessels and square in square ones. Yet this seemingly weak water contains astonishing power—it can erode mountains, wear through iron and bronze, and no hard substance can withstand its persistent force. Just as the soft tongue outlasts the hard teeth, weakness can ultimately overcome strength. Sadly, people often crave dominance and competition, failing to understand the wisdom of humility and staying low. Thus the sage declares: only a ruler who can bear the nation's humiliation is worthy to be its master; only one who shoulders calamities for the people can become the true king of the world. These seemingly paradoxical statements contain the most profound truths.

Chapter 79 further explains: just as rivers and seas maintain their vastness by never rejecting small streams, a ruler who, like the ocean accepting murky waters, bears the nation's criticisms, or who takes upon themselves the people's misfortunes as if assuming inauspiciousness, can truly govern the world. These correct principles may sound like contradictions, simply because most people struggle to comprehend the deeper meaning of "the soft and weak overcoming the hard and strong."

和大怨殺人者死傷人者刑以相和報也必有餘怨任刑者失人情必有餘怨及於良人安可以爲善言一人吁嗟則失天心安可以和怨爲善也是以聖人執左契古者聖人執左契合符信也無文書法律刑刻契合符以爲信也而不責於人但刻契爲信不責人於他事也有德司契有德之君司察契信而已無德司徹無德之君背其契信司人所失天道無親常與善人天道無有親疏唯與善人則與司契同也

獨立第八十小國寡民聖人雖治大國猶以爲小國示儉約不爲奢泰民雖衆猶若寡乏不敢勞使有什伯使民各有部曲什伯貴賤不相犯也人之器而不用器謂農人之器而不用者不徵實奪民之時使民重死君能爲民興利除害各得其所則民重死而貪生也而不遠徙政令不煩則安其業故不遠遷其常處也雖有舟輿無所乘之清靜無爲不作煩華不好出遊娱雖有甲兵無所陳之無怨惡於天下使民復結繩而用之去文反質信無欺也甘其食甘其蔬食不魚食百姓也美其服美其惡衣不貴五色也安其居安其茅茨不好文飾之屋樂其俗樂其質朴之俗不轉移鄰國相望雞犬之聲相聞相去近也民至老死不相往來其無情欲

顯質第人十一

**Interpretation**

When deep hatred takes root between people, even if it is settled by the rule “a life for a life, punishment for an injury,” resentment remains. Rulers who rely too heavily on harsh laws and punishments lose the people’s trust, and that resentment may even spread to innocent, good-hearted people. If one person’s lament can disturb the peace of Heaven, how could violence possibly dispel resentment?

Thus the sage—the ruler who follows the Dao—governs by the ancient practice of making agreements. In antiquity, sages made agreements with the people. The left tally, held by the creditor as proof of an agreement, served as their record; there was no need for complicated legal provisions. They asked only that people honor the spirit of the agreement and made no excessive demands. A virtuous ruler cares only whether agreements are fulfilled, while an unvirtuous ruler breaks them and watches solely for other people’s faults.

Heaven treats all things alike, yet it always looks kindly on the good. This accords with a way of governing that honors the spirit of agreements.

The ideal society of “a small state with few people” is one in which the sage, even when governing a large state, maintains the frugality of a small one. However many people there are, he conserves their labor as if the population were sparse. Everyone has a place, and distinctions of rank are orderly, with no one encroaching on another. Farming tools are used only for cultivation, never requisitioned for forced labor. Then people will cherish their lives and have no desire to migrate.

When government policies are simple, people can live in peace and work contentedly without traveling far from home. Though there are carts and boats, they are seldom used, because the ruler is quiet and practices Wuwei (non-action), with no taste for touring the realm. Though there are weapons, there is no occasion to use them, because no one under Heaven has cause for resentment. People return to the simplicity of keeping records by knotted cords, content themselves with plain food, take simple clothing as beautiful, dwell in thatched houses, and delight in an unadorned way of life. The sounds of dogs barking and roosters crowing carry between neighboring states, yet people do not visit one another throughout their lives—a sign that they have no excessive desires.

This passage presents Laozi’s ideal of social governance: light punishments and respect for agreements, simple policies and sincere people, and a return to natural simplicity. The contrast between “keeping the tally” and “collecting the taxes” reveals the essential difference between governing by De (Virtue/Power) and governing by law.

信言不美信言者如其實也不美者樸且質也美言不信滋美之言者孳孳之美辭不信者飾僞多空虚也善者不辯善者以道修身也不辯者不文彩也辯者不善辯者謂巧言也不善者舌致患也土有玉掘其山水有珠濁其淵辯口多言者亡其身也知者不博知者謂知道之士不博者守一元也博者不知博者多見聞不知者失要眞也聖人不積聖人積德不積財有德以教愚有財以與貧也既以爲人己愈有既以爲人施設德化己愈有德既以與人己愈多既以財賄布施與人而財益多如日月之光無有盡時天之道利而不害天生萬物愛育之令長大無所傷害聖人之道爲而不爭聖人法天所施爲化功成事就不與天下爭功名故能全其聖功道德眞經註卷

**Interpretation**

Genuine words of truth are seldom adorned with ornate beauty. Truthful speech resembles unhewn timber - simple and unembellished. Those excessively polished, beautiful words are often unreliable, for the more elaborate the rhetoric, the more likely it contains falsehood, as deliberate ornamentation betrays emptiness and deception.

Truly virtuous people don't engage in flowery speech. They cultivate themselves through the Dao (the Way), requiring no gilded words for embellishment. Those skilled in clever debate often lack true goodness, for glib tongues tend to invite misfortune. Just as jade in the mountains invites excavation and pearls in deep waters muddy the abyss, eloquent speakers often bring calamity upon themselves.

The genuinely wise don't pursue extensive knowledge. Those who understand the Dao focus on fundamental truths without greedy accumulation. The seemingly erudite often miss the essence, for excessive knowledge obscures true understanding.

Sages (those who have attained the Dao) accumulate not wealth but De (Virtue/Power). They use virtue to enlighten the ignorant and material resources to aid the impoverished. The more they help others, the deeper their virtue grows; the more they give, the more abundant their resources become - like the inexhaustible radiance of sun and moon.

The Dao of heaven nourishes all things without harm. Heaven and earth nurture all beings, letting them grow naturally without interference. The sage's way is to act silently without claiming merit. Following heaven's Dao, sages accomplish their work without contending for fame or gain, thus preserving their sacred merit intact.

(Note: This commentary on Chapter 81 of the Dao De Jing explains core concepts like "truthful words aren't beautiful," emphasizing the wisdom of unadorned simplicity and benefiting without harming.)

之四

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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/3/