《道德真經集註(一)》Vol. 4

This chapter elucidates the principle that "sparing speech accords with nature." Four commentators illuminate its profound meaning from different perspectives.

Emperor Xuanzong of Tang (Minghuang) suggests that "xiyan" (sparing speech) does not mean complete silence, but rather using words to grasp the true essence of the Dao (the Way), thereby transcending the limitations of language to achieve harmony with nature. Just as violent winds and torrential rains, though fierce, do not last an entire day—this reflects the natural order of heaven and earth. Even forces as mighty as heaven and earth cannot sustain such storms indefinitely, let alone those who rigidly cling to verbal doctrines. Therefore, true Dao cultivators should not be bound by words.

Master Heshang Gong’s commentary is more straightforward: sparing speech means valuing words wisely. Violent storms are the work of heaven and earth, yet even they cannot make such tempests persist from dawn till dusk. How much less should humans pursue extreme or excessive behaviors?

Wang Bi interprets this from the Daoist perspective of "the greatest sound is faintly heard" (dayin xisheng): the true Dao, when spoken, is plain and unadorned—unremarkable to the eye and unpleasing to the ear. Yet precisely this seemingly ordinary speech embodies the most natural and profound truth.

Wang Pang further elaborates: "xiyan" resembles the earlier notion of "listening but not hearing," representing a state beyond concrete phenomena. Wind and rain arise from the interaction of yin and yang qi (vital energy). Excessively violent storms (whirlwinds and sudden downpours) cannot endure, illustrating that any extreme action is unsustainable.

In summary, this chapter uses natural phenomena to demonstrate that Dao cultivation should emulate nature’s balance, avoiding extremes. Clinging to intense words and actions is like a violent storm—seemingly powerful but fleeting. Those who truly attain the Dao understand moderation and flow with nature’s rhythms.

This passage discusses the relationship between spiritual cultivators and three realms: "Dao" (the Way), "De" (Virtue/Power), and "loss" (disorientation). If a cultivator seeks the realm of the Dao, their conduct should be as tranquil and natural as the Dao itself, not restless like a storm.

Those who comprehend the Dao will ultimately merge with it. Emperor Xuanzong of Tang (Minghuang) explains that those who truly realize the Dao transcend language and concepts, attaining unity with it. The commentary by Heshang Gong states that those who love the Dao naturally align their actions with it. Wang Bi further elaborates that cultivators should emulate the formless and effortless (Wuwei) nature of the Dao, accomplishing all things through non-action, thereby becoming one with it.

Those who pursue De will unite with De. De is the concrete manifestation of the Dao. Emperor Xuanzong remarks that those who embody the Dao without claiming merit act in harmony with the function of De. Heshang Gong observes that those who cherish De naturally conform to its principles. Wang Bi offers another perspective, explaining that De implies moderation, and through moderation, one preserves it.

Those who are lost will merge with "loss." Emperor Xuanzong points out that clinging to doctrines and words prevents true awakening, leading to disorientation from the Dao. Heshang Gong interprets this as referring to those who stubbornly cling to their views and lose their innate humanity. Wang Bi explains that excessive desires and attachments result in disorientation.

The passage concludes: Those who align with the Dao will be embraced by it; those who align with De will be embraced by it; those who align with loss will find it their final state. Just as the ancient water-gathering vessel (fangzhu) draws water and the fire-mirror (yangsui) draws fire, like attracts like—this principle is evident. Wang Pang adds that human nature originally exists without reliance on external things, yet those who lose their true nature become arrogant and deliberately pursue the Dao, thereby forsaking their innate spontaneity.

This passage discusses several common deviations that may occur during Daoist cultivation. The core message is that when one treats the Dao as a subordinate to be commanded (i.e., attempting to dominate the natural order rather than following it), one actually becomes a servant of the Dao (controlled by desires).

Practitioners often commit three fundamental errors that ultimately lead them astray from the Great Dao. These mistakes all stem from failing to comprehend the "Xi" (the mysterious state of Dao), constantly setting oneself in opposition to external reality through dualistic distinctions between subject and object, thereby generating various problems.

The text illustrates this through several metaphors:

Those who stand on tiptoe to appear taller actually lose their balance (symbolizing how rushing for quick gains makes one lose their foundation). This resembles those who crave power and pursue empty fame—they cannot maintain De (Virtue) for long.

Those who stride aggressively to walk faster actually cannot go far (symbolizing how violating natural laws backfires). Such self-righteous individuals will face collective resistance from others.

These manifest as four specific flaws:

1. Those who self-display actually obscure their vision (like people constantly showing off their cleverness—every action invites mistakes);

2. Those who self-assert actually fail to be recognized (always insisting they're right while others are wrong, breeding resentment);

3. Those who self-boast actually achieve no merit (forcing claims to recognition that others won't acknowledge);

4. Those who self-inflate actually cannot endure (as the Heshang Gong commentary states—those who feel superior and belittle others will face united opposition).

The root of these flaws lies in violating the natural state of body and innate nature. As the Minghuang commentary explains, standing on tiptoe and overstriding are unnatural postures—hence one cannot stand long or walk far. The same applies to Dao cultivation: forcing outcomes makes one lose the natural functioning of their original nature.

(Interpretation of Chapter 24 of the Dao De Jing)

Those who delight in self-praise are like people claiming others' merits as their own—such behavior ultimately causes them to lose genuine achievement. Those who constantly elevate themselves often struggle to maintain their standing for long. From the perspective of the Dao (the Way), such conduct resembles leftover food or unsightly tumors—utterly superfluous.

Emperor Xuanzong of Tang explained: Those who flaunt their talents invite public disdain, making their position untenable. Heshang Gong's commentary notes: Those fond of self-aggrandizement cannot endure. When such people govern, they become as detestable as officials who greedily collect taxes and monopolize salaries. Wang Bi further illustrates: This behavior is like delicacies at a banquet—originally delicious but rendered foul by excess; or like tumors on the body—initially natural growths that become burdens through self-promotion. Lü Huiqing concludes: These are all actions that overstep one's proper bounds.

All things despise such people. Heshang Gong observes: When these individuals wield power, they invariably seek to harm others, making them universally feared and loathed. Therefore, those who truly embody the Dao would never act this way. Emperor Xuanzong remarks: Behaviors like self-display, measured against the standard of the Dao, are nothing but cold leftovers and superfluous growths. Even ordinary things reject them—how much more would those awakened to the Dao?

(Interpretation of the Opening of Chapter 25)

There exists something perfectly whole, which predates the formation of heaven and earth. Emperor Xuanzong explains: This reveals the origin of the name "Dao." The "something" refers to a unified existence that contains and nurtures all things. Tracing its source, it emerges even before heaven and earth. Heshang Gong states: This formless Dao is perfectly self-sufficient; all things are born from it, existing prior to heaven and earth. Wang Bi argues: This indescribable presence gives form to all things, hence called "perfectly whole" (huncheng). We cannot know how it came to be, only that it precedes heaven and earth. Lü Huiqing elaborates: The substance of the Dao is completely unified—by comparison, even heaven and earth are but its manifestations. Laozi emphasizes its precedence to guide people back from confusion to their original nature, thus provisionally using "perfectly whole" to describe it. Viewed from the diversity of things, this is the Dao's totality; yet from the Dao's perspective, even this wholeness appears fragmented. Calling it "something" hints at subtler creative processes beyond.

Silent and soundless, formless and vast (ji xi liao xi). Lü Huiqing clarifies: This perfectly whole existence has no concrete form, standing alone and unchanging through eternity.

This scripture describes the essential characteristics of the Dao (the core concept of Daoism, referring to the origin of the cosmos and ultimate truth). It first states that the Dao is silent and soundless, empty and formless, existing independently without counterpart, eternally unchanging. It permeates the cosmos in ceaseless operation yet never exhausts itself, as Wang Bi's commentary explains: the Dao has no concrete form and matches with nothing, hence it is called "independent"; it perpetually cycles through transformations while remaining constant, thus called "unchanging."

The text then explains the Dao's operational state: it penetrates all things between heaven and earth, neither withering in Yang Qi nor perishing in Yin Qi, traversing all without suffering harm. Lü Huiqing (Pang) supplements that all things depend on the Dao for their birth and demise, while the Dao eternally governs their destinies, thus nothing can harm it. Precisely because the Dao nourishes all things like a mother feeding her children, it is called "the mother of all under heaven."

The scripture mentions the impossibility of giving the Dao a definitive name, as it has no concrete form. The designation "Dao" is used provisionally because all things are seen to originate from it. While "Dao" represents the most comprehensive designation, even calling it "great" remains inadequate, for the true Dao transcends all names and forms. Emperor Xuanzong's (Minghuang) commentary notes: the Dao generates all things without displaying its name, hence "Dao" manifests its virtue while "great" describes its all-encompassing nature. The Heshang Gong commentary adds: the Dao is supremely exalted and embraces all, therefore called "great." Wang Bi further clarifies: the designation "Dao" is used because it represents the most expansive name possible, yet any naming inevitably limits the Dao's boundlessness—thus these terms remain provisional approximations.

Here we discuss the four characteristics of the Dao (the cosmic origin and operating principle): vastness, flowing, far-reaching, and returning.

First is "vastness." The Dao is like boundless mist, encompassing all things without exception, truly deserving to be called immense. Yet the moment we use the concept of "vastness" to describe it, we've already limited its complete essence.

Next is "flowing." The Dao isn't like the sky that remains perpetually above or the earth that stays forever below—it moves and transforms without fixed form. As Heshang Gong (a Han Dynasty Daoist scholar) explained, the Dao operates without clinging to any single place, instead circulating universally throughout all existence.

Then we examine "far-reaching." The Dao's operation extends limitlessly, its energy permeating heaven and earth without obstruction. However, Wang Pang (a Song Dynasty scholar) pointed out that while the Dao's influence reaches everywhere, excessive pursuit of external "farness" may actually distance one from its source. The true Dao transcends distinctions of near and far.

Finally, there's "returning." Emperor Xuanzong of Tang explained that the Dao's mysterious function cannot be captured in words. Seeking it through "vastness" leads to dissipation, pursuing it through "flowing" leads to distance—only by turning inward can one realize it. Heshang Gong noted that what seems like a distant Dao actually resides within oneself. Wang Bi (a Wei-Jin period metaphysician) added that while the Dao pervades infinitely, it never clings to any particular place, always maintaining its independent nature and ultimately returning to the source. Just as all formed things eventually return to the formless, this cycle continues without end.

Thus the Dao is great, and likewise heaven, earth, and the sovereign are great. Heaven's greatness lies in covering all things, earth's in bearing all existence, and the sovereign's in emulating the Dao of heaven and earth. Heshang Gong said the Dao contains heaven and earth, heaven covers everything, earth supports all, and the sovereign governs the people. Wang Bi particularly emphasized that although humans are small between heaven and earth, the ruler, as humanity's representative, can stand equally great with heaven and earth. Wang Pang believed heaven and earth manifest the Dao's greatness, while the sovereign occupies humanity's highest position—both representing the middle way in Laozi's teachings about the Dao.

Within the cosmos exist four supreme existences (the Four Greats): the Dao (the Way), Heaven, Earth, and the Sovereign (ruler). All things possess names and designations, yet these do not represent their ultimate essence. What we call the "Dao" is the source from which all things arise, but once it is given a specific name, it becomes a limited concept. The true Great Dao transcends names and cannot be described in words—hence it is referred to as "within the domain" (the cosmic center). The Dao, Heaven, Earth, and the Sovereign all exist within this realm beyond conceptual distinctions, which is why it is said there are Four Greats in the cosmos, and the ruler (Sovereign) is one of them.

As the leader of the people, the Sovereign's actions influence the flourishing or decline of all things. Here, particular emphasis is placed on the ruler emulating the character of Earth: Earth is tranquil and gentle, yielding grain when sown and sweet springs when dug. It silently bears all things without complaint, nourishing living beings without claiming merit. This is essentially saying that the ruler's virtue (De) should mirror Earth's selfless inclusiveness.

Earth, in turn, models itself after Heaven: Heaven moves ceaselessly yet appears serene and detached. It nurtures all things without seeking reward, allowing everything to grow naturally without coercion or exploitation. Heaven, moreover, follows the example of the Dao: The Dao is tranquil and acts through non-action (Wuwei), operating via formless vital energy (Qi) to let all things emerge and develop spontaneously.

As for the Dao itself, it follows "naturalness" (ziran)—here, "naturalness" does not refer to the physical world but to the state of "being as it inherently is, self-so and unforced." For the ruler, the first lesson is to learn Earth's stability and generosity; next, to emulate Heaven's transformative nourishment; and ultimately, to attain the Dao's serene non-action, allowing the people to be naturally guided. When a ruler achieves this, they are embodying the Dao's innate nature. What is meant by "emulation" is adhering to its principles: humans must not violate Earth's laws if they are to dwell securely, and Earth must not defy Heaven's rhythms if it is to sustain all things.

The operations of Heaven and Earth never deviate from the principles of the Dao, thus they completely encompass all things. The Dao itself never contradicts the nature of spontaneity (ziran) - it always follows natural laws. Square things follow square principles, round things follow round principles, never violating what is natural. What we call "spontaneity" is the ultimate state beyond verbal description.

Using cleverness cannot compare to maintaining a state of unknowing; physical form cannot compare to subtle Qi manifestations, and subtle Qi cannot compare to formless essence. That which has form is inferior to the formless, therefore the Dao models itself on spontaneity. Heaven models itself on the Dao, Earth models itself on Heaven, and humans model themselves on Earth - all take "the One" (the origin of Dao) as their master.

Wang Pang (Northern Song scholar) believed spontaneity existed prior to the Dao, but this still doesn't represent the highest realm of Dao. If we use concrete things to explain, the Dao, Heaven, Earth and humans follow this sequence of emulation; but fundamentally, these four have no sequence of precedence. Zhuangzi mentions Ji Zhen advocating "non-action" (wuwei) and Jiezi advocating "action" - both are partial understandings. Buddhism speaks of "neither cause nor condition, nor spontaneity." True spontaneity transcends concrete things. While Laozi's teachings may not be as profound as Zhuangzi's or Buddhism, they were perfectly suited for enlightening people of his time. If scholars regard "spontaneity" as ultimate truth, they will deviate from the true principle.

Chapter 26 discusses "the heavy as root of the light":

Heaviness is the root of lightness. Emperor Xuanzong of Tang comments: The heavy can control the light, therefore it is the root. Heshang Gong explains: A ruler without gravity lacks authority; self-cultivation without gravity loses spirit. Just as the light flowers of plants easily wither while their heavy roots endure.

Stillness is master of restlessness. Emperor Xuanzong comments: Stillness can control restlessness. Heshang Gong explains: A ruler without stillness loses spirit; self-cultivation without stillness endangers life. The dragon transforms through stillness, while the tiger perishes early through restlessness. Wang Bi comments: What is light cannot bear heavy burdens; what is small cannot restrain what is large. The unmoving must govern the moving - thus heaviness must be the root of lightness, stillness must be master of restlessness.

Therefore the noble person travels all day without leaving their heavy-laden carriage. Emperor Xuanzong comments: The supply wagon carries essential provisions. Just as those prone to restlessness need stillness, travelers must guard their provisions carefully - losing them brings peril.

This passage elucidates the principle that governing a state and cultivating one's character require steadiness and tranquility.

Ancient rulers who indulged in pleasures and acted rashly would inevitably invite disaster. Heshang Gong (the commentator) explains that true sages practice the Great Dao (Daodejing) throughout the day, maintaining constant inner peace and stability. Wang Bi (another commentator) adds that one must take steadfastness as the foundation, never deviating from this principle. Lü Huiqing uses a military analogy: though traveling light allows faster movement, an army must rely on supply troops for logistical support—if they stray too far from their provisions, they risk becoming stranded midway.

The scripture mentions "though there be splendid views, dwell in them with transcendent detachment," meaning even when surrounded by magnificent palaces ("splendid views" refers to royal residences), one should remain as composed as swallows nesting, transcending material desires. Emperor Xuanzong of Tang explains that rulers must maintain dignified serenity, facing luxurious pleasures with equanimity. Heshang Gong interprets this as referring to imperial consorts' quarters, suggesting rulers should distance themselves from such indulgences. Wang Bi advises not to fixate on these things, while Lü Huiqing emphasizes the necessity of finding one's spiritual anchor, revealing the profound truth behind restlessness and stillness.

The text then employs the rhetorical question of the "ruler of ten thousand chariots" (symbolizing supreme authority): how could the sovereign of all under heaven act recklessly for personal desires? Emperor Xuanzong laments that the throne is a position of utmost sacredness—if a ruler indulges cravings and behaves rashly, they will lose it. Heshang Gong criticizes contemporary rulers for extravagance and dissipation, while Lü Huiqing asserts that emperors must treat the realm as their foundation, never neglecting it for private reasons.

Finally, it warns of rashness's consequences: a flighty ruler loses ministers (Heshang Gong adds that self-indulgence depletes vital essence [Jing] and energy [Qi]), while impetuousness costs the throne (Emperor Xuanzong clarifies that a hasty sovereign drives ministers away, and restless ministers alienate their lord). Wang Bi states that frivolity lacks solidity; losing one's foundation means losing oneself, and losing sovereignty. Lü Huiqing notes some versions replace "ministers" with "foundation."

The subsequent section introduces the "Chapter on True Goodness," stating that genuine virtuous actions leave no traces (Emperor Xuanzong explains this signifies complete alignment between mind and Dao, thus leaving no marks). Heshang Gong says those skilled in walking the Dao turn inward—they realize the Way without even stepping outdoors.

The one who truly understands the Dao (the Way) can know all under heaven without stepping out the door, thus leaving no wheel ruts behind. Wang Bi explains that by acting in accordance with natural principles without deliberate initiation, all things achieve their purpose without leaving traces. Lü Huiqing (Pang) further elaborates that those who embody the great Dao move with divine fluidity, fundamentally leaving no tracks. Even when sages must act out of necessity, they deliberately conceal their traces from the world to prevent people from blindly imitating them and losing their authentic nature. This is like Zhuangzi's saying, "walking without leaving footprints."

The highest form of speech has no flaws to criticize. Emperor Xuanzong of Tang (Minghuang) believed that those who truly grasp the essence of teachings do not cling to surface-level words but penetrate through appearances to grasp the true meaning, ultimately forgetting language itself—thus their words are flawless. Heshanggong points out that skilled speakers weigh each word carefully, naturally avoiding mistakes. Wang Bi states that by following the inherent nature of things without forcing distinctions, others naturally find no grounds for criticism. Lü Huiqing uses the metaphor of "spontaneous speech" (zhiyan)—words flowing from a mind free of intention—which, even if spoken throughout the world, remain as though never uttered. How could there be any error?

The most profound calculations require no counting rods. Emperor Xuanzong explains that those who understand the principle of "all phenomena returning to the One" do not cling to biased views and thus have no need for tedious calculations. Heshanggong holds that those who plan with the Dao focus on maintaining unity (pure oneness), contemplating few things yet comprehending without complex strategies. Wang Bi says this is about aligning with the inherent order of things, requiring no physical tools. Lü Huiqing elaborates further: from the Dao giving birth to the One, the One to the Two, and the Two to the Three, even the most precise calculations cannot measure it. Only by merging with the Dao and transcending numerical concepts can one instantly grasp all things—what need is there for counting rods?

The most secure door needs no latch yet cannot be opened. Emperor Xuanzong states that when one completely forgets verbal distinctions and the mind no longer chases external objects, even without a physical latch, who could open such a state? Lü Huiqing quotes the Yi Jing (Book of Changes): "withdrawing and storing in secrecy," suggesting that when the mind is gathered to its utmost, external things cannot intrude—not even spirits can find a trace, let alone enter.

The firmest binding uses no ropes yet cannot be undone. Emperor Xuanzong observes that those who truly realize the emptiness and stillness of their innate nature unite their minds with the Dao. Even without physical ropes, this union can never be dissolved.

This scripture primarily discusses how sages govern and educate the people through the Dao. Heshanggong (a Han Dynasty Daoist thinker) explains that those skilled in handling affairs through the Dao can genuinely move people's hearts—more effectively than binding them with ropes. Wang Bi (a Wei-Jin period Xuanxue philosopher) adds that by following the natural tendencies of things without forceful intervention, one achieves results that cannot be undone.

Sages are always adept at helping others, preserving people's lives by teaching the Dao of loyalty and filial piety, enabling individuals of all social strata to find their proper place. Wang Bi points out that sages do not establish rigid rules to constrain people, nor do they deliberately distinguish between the wise and foolish. Instead, they assist all things in developing naturally. If exceptional ability is not excessively praised, the people will not contend; if rare objects are not overly valued, there will be no theft; if temptations are not displayed, the people's minds will not become disordered.

Heshanggong states that sages teach the people to follow the changes of the four seasons to protect all things from harm, treating ordinary stones and precious jade equally. Wang Pang (a Song Dynasty scholar) believes that sages inherently possess the five virtues (referring to the five governance methods mentioned earlier) and can fulfill all needs, allowing everything to find its rightful place. The sage's way of helping lies in not altering people's inherent nature—acting without leaving traces, always remaining focused on the root of the Dao.

Finally, the text mentions "xi ming" (applying wisdom subtly). Emperor Xuanzong of Tang explains this as the five virtues naturally manifesting in a state free from artificial effort. The entire passage emphasizes that the key to sage governance lies in following nature and avoiding forceful intervention, enabling both people and things to develop according to their inherent nature.

This passage elucidates how sages wisely educate humanity. When delivering all beings, sages follow the path of "subtle illumination" (ximing - applying wisdom discreetly), much like the concealed Yangxi garments of antiquity that leave no trace. In governing the world, sages never deliberately display their wisdom, for excessive revelation would cause people to lose their innate nature - this cannot be considered true salvation.

Regarding the relationship between virtuous and non-virtuous people: the virtuous may serve as teachers for the non-virtuous, while the non-virtuous may become resources for the virtuous to reflect upon. However, in their teachings, sages advocate the state of "simultaneous forgetting" (jianwang - transcending dualities) - neither clinging to the identity of teacher nor fixating on the student's capacity. For the true Dao transcends such binary oppositions.

Those who consider themselves clever actually fall into greater delusion. They only perceive superficial principles of things, failing to comprehend the "marvel of non-being" (the profound essence of Dao). Genuine wisdom lies in following the natural Dao rather than relying solely on individual intellect.

This passage expounds the profound Daoist principle of "knowing the masculine but guarding the feminine." The most exquisite wisdom often appears as great foolishness to ordinary people, yet this very paradox lies at the heart of Daoist cultivation.

Emperor Xuanzong of Tang (Emperor Ming) explained that true practice transcends attachment to distinctions between master and disciple, reaching the realm of "mysterious virtue" (Xuande). Ordinary people fail to understand this principle, considering it nonsensical, but from the Dao's perspective, this represents the most subtle wisdom.

The commentary by Heshanggong notes that comprehending this principle means grasping the essential subtlety of the Dao. Chapter 28 discusses the wisdom of "knowing the masculine but guarding the feminine" — understanding the power of strength while maintaining a posture of gentle receptivity. Wang Pang explained that the masculine represents movement while the feminine represents stillness. Merely pursuing stillness isn't complete Daoism; realized practitioners take gentleness and stillness as their normal state while always maintaining awareness of the principle of strength.

Heshanggong further elaborates: the masculine symbolizes nobility while the feminine represents humility. Even when occupying honorable positions, one should maintain humble attitudes, relinquishing forcefulness to preserve softness. Then all under heaven will return to you like streams flowing into deep valleys. Wang Pang adds that valleys, by occupying low positions, can receive all rivers. Those who guard the feminine can embrace all things with empty stillness without becoming entangled.

Heshanggong states that when humans can be as humble as deep valleys, their virtue (De) will remain constantly present. Wang Pang explains that "constant virtue" refers to one's innate nature, and maintaining this nature without external pursuit constitutes "not departing from it."

Emperor Xuanzong remarks that knowing strength yet preserving gentleness and maintaining humble virtue allows one to become as pure as an infant. Heshanggong says this means returning to the natural state of an infant's innocent unknowing. Wang Bi points out that the masculine represents striving to lead while the feminine symbolizes holding back. Sages understand the paradox that yielding can actually lead to advancement. Valleys don't actively seek, yet all things naturally return to them; infants employ no cleverness, yet their actions accord with natural wisdom. Wang Pang concludes that infants maintain undivided original nature, free from desires and distracting thoughts. Their virtue remains as pure as returning to the source—this is what Mencius meant by "the great person never loses the heart of a newborn child."

Regarding "knowing the white yet guarding the black," the same principle applies: though understanding the bright path of righteousness, one willingly remains in obscure positions.

This passage elucidates the Daoist cultivation wisdom of "knowing whiteness yet guarding blackness." Black symbolizes the north (representing Water and stillness in the Five Phases). When sages establish various principles, if they fail to guard this silent origin—just as the vitality of spring and summer stems from winter's hidden storage—they lose their fundamental root.

"Being the model for the world" means sages take "guarding blackness" as the universal standard. Heshang Gong (Han dynasty commentator) explains: whiteness represents outward display, while blackness signifies quietude. Even when inwardly enlightened, one should maintain an outwardly simple appearance, as if seeing nothing in the darkness—only then can one become a paradigm for the world. Wang Pang (Song dynasty scholar) adds that sages take "guarding the center" (maintaining the Middle Way) as their fundamental principle.

"Constant De (Virtue) without error" refers to maintaining enduring virtue flawlessly. Heshang Gong asserts that by following this principle, virtue can be preserved perpetually; Wang Pang compares it to the natural progression of seasons—when the heart harbors no resentment, no errors arise. Emperor Xuanzong of Tang emphasizes: guarding the De of softness and stillness may appear foolish yet contains illumination. Thus applied, virtue never exhausts itself and ultimately returns to "Wuji" (the infinite realm of Dao).

"Knowing glory yet guarding disgrace" reveals the sage's worldly wisdom. Wang Pang notes ancient Daoist cultivators often intentionally wore ragged clothes and occupied humble positions to teach others. Heshang Gong illustrates with metaphor: knowing glory yet dwelling in humility resembles deep valleys containing rivers—seemingly empty yet capable of responding to all transformations. When this "guarding disgrace" practice reaches subtle refinement, one becomes attuned to Shen (the Dao's marvelous function), filling heaven and earth yet remaining intangible, inexhaustible in application.

The core teaching demonstrates how sages, through cultivating "guarding blackness" and "guarding disgrace," attain unity with Dao. Various commentaries illuminate from different perspectives: appearing foolish while containing inner radiance, dwelling humbly yet embracing all things—these seemingly paradoxical practices precisely constitute the path of returning to Dao's essence.

This passage discusses how Daoist practitioners achieve unity with the Dao through returning to original simplicity. "Essence (Jing) can enter spirit (Shen)" means that when vital energy is refined to its utmost, it naturally merges with the divine, just as rivers flow effortlessly into the sea.

One who becomes "the valley of the world" (meaning embracing emptiness like a mountain valley) attains complete Virtue (De). Master Heshang Gong explains that when a person embodies this valley-like emptiness, Virtue permanently resides within them. Wang Pang further notes that lowering one's spiritual state damages inherent nature, hence cultivation requires returning to the source.

"Returning to the uncarved block" (the primal state) shows that although Virtue is noble, one must maintain constant humility. Emperor Xuanzong of Tang comments that when Virtue becomes complete, it resonates like echoes in an empty valley—only through embracing emptiness can one receive endlessly, ultimately returning to the Dao. The "uncarved block" represents the essential state of the Dao. Heshang Gong states this means returning to simple, unadorned nature without pursuing superficial refinement.

"The uncarved block divides to become vessels" describes how the primordial Dao differentiates to manifest all things. Heshang Gong explains this resembles how the Dao disperses into deities, sun and moon, and the Five Phases (Wood, Fire, Earth, Metal, Water). Wang Pang views this as the Dao's cyclical pattern—from unity to multiplicity and back again.

Sages apply this principle in governing. Emperor Xuanzong observes that internally preserving Virtue enables return to original nature, while externally applying Virtue allows ordering all phenomena. Heshang Gong analogizes sages to leaders among officials. Wang Bi points out that after the primal Dao divides into myriad things, sages establish guidance through governance, restoring social harmony.

Finally, "the great system does not cut apart" describes how sages govern through the Great Dao as naturally as spring breezes and rain, never harming creation. Heshang Gong clarifies that just as master craftsmen leave no tool marks, sage rulers govern so seamlessly their methods seem invisible. This entire passage expounds the art of governance through non-action (Wuwei) and accordance with nature.

This passage expounds the principles of governing the world, with its core philosophy advocating alignment with the natural Dao rather than forceful intervention.

Laozi asserts that those who seek to govern the world ("将欲取天下") will inevitably fail ("吾见其不得已") if they rely on coercive measures or artificial interference ("有为治民"). The world is a sacred vessel ("神器"), akin to formless divine spirits, and cannot be controlled through brute force. Those who impose their will ("有为之人") only bring ruin upon themselves, becoming incapable of even managing their own affairs, let alone governing the world.

Commentators elaborate further:

• Wang Bi explains that true governance should take the hearts of the people as its own, avoiding forceful division ("无割").
• Lü Huiqing (Pang) suggests that those who follow the Dao act naturally in accordance with its flow—though they appear to govern, they leave no trace of compulsion.
• Emperor Xuanzong of Tang (Minghuang) observes that imperial authority is divinely ordained ("历数在躬"), and tyrants who attempt to seize power through violence are doomed to fail.

The text also notes that the perfected person (至人), having attained the Dao, becomes one with all things. Though seemingly practicing Wuwei (non-action), they accomplish everything. In contrast, those stubbornly clinging to their own views ("块然有己") cannot even harmonize their own bodies, much less govern the world.

Ultimately, it emphasizes that the world, as a "sacred vessel," favors stillness and cannot be forcibly manipulated ("不可为也"). Deliberate intervention inevitably leads to failure ("为者败之"), embodying the Daoist political ideal of "governing through Wuwei (non-action)."

This passage elucidates principles of governing a state and cultivating the self. When rulers attempt to forcibly administer through artificial means (youwei), they inevitably lose touch with the fundamental. Just as all things follow their natural patterns of operation—which can be harmonized with but never forcibly controlled—any attempt to act contrary to these natural laws is doomed to fail. The harder one clings, the more one loses.

All phenomena in the world exist in relationships of complementary opposition: where there is advancement, there is following; where warmth arises, cold emerges; strength coexists with weakness, and stability with danger. For example, when someone walks ahead, others naturally follow; the same breath that brings warmth also carries chill; support strengthens while oppression weakens; aligning with the Dao brings stability, while losing De (Virtue) leads to collapse.

The sages (those who have realized the Dao) understand these principles and thus refrain from clinging to any extreme. They transcend dualities of existence and non-existence, remaining unbound by external things. Forcing any particular state inevitably summons its opposite: in pursuing warmth, cold quietly approaches; at the height of perceived strength, weakness appears; while enjoying stability, crisis silently brews. These are the natural rhythms of heaven and earth, as ordinary as the alternation of day and night.

Therefore, truly wise individuals avoid extremes, extravagance, and excess. They understand that overreaching invites misfortune, like one who cradles precious vessels (sacred objects) only to be burdened by anxiety. The optimal approach is to accord with nature, relinquishing excessive desires and actions to maintain balanced harmony. This principle applies equally to governing a state and cultivating one's being.

Emperor Xuanzong of Tang (also known as Emperor Ming of Tang) explains: The sage observes the patterns of all things in motion and understands that those who cling forcefully are bound to lose. Therefore, one should relinquish excessive behaviors. Master Heshanggong (a Daoist scholar of the Han dynasty) annotates: "Extreme" refers to indulgence in sensual pleasures, "extravagance" denotes obsession with lavish clothing and food, while "excess" signifies the pursuit of opulent palaces and towers. By distancing oneself from these three forms of excess and maintaining a state of harmony, acting in accordance with spontaneity (Wuwei), the world will naturally flourish.

Wang Bi (a Neo-Daoist philosopher of the Wei-Jin period) adds: All these phenomena follow the natural rhythm of alternating progression and regression—there is no need for forced intervention. The sage comprehends the laws of nature and understands the inherent nature of all things, thus following principles without arbitrary action and adapting to circumstances without imposition. By eliminating factors that delude the mind and removing disturbances that disrupt one’s true nature, the inner self remains unperturbed, and all things can naturally manifest their essence.

Lü Huiqing (a Northern Song scholar, styled Pang) further elaborates: The sage’s mind merges with the Dao of emptiness, enabling them to respond to endless transformations. Even when they act, they do not fixate on these actions, just as a mirror reflects objects effortlessly. They cease when things reach their proper measure and never overstep their bounds. Those who cling to "having" (you) remain ensnared by appearances, presumptuously acting without restraint, often leading to excess. This is because they fail to grasp the cyclical patterns of nature, such as the ebb and flow of breath or the shifting balance of weight and lightness.