《道德真經集註(一)》Vol. 7

This passage discusses Chapter 45 of the Dao De Jing, "Great Perfection Seems Incomplete," with interpretations from several ancient commentators (Emperor Xuanzong of Tang, Heshang Gong, Wang Bi, and Wang Pang) offering different perspectives.

The greatest perfection seems incomplete (大成若缺). Heshang Gong explains this refers to rulers who have attained the highest level of moral cultivation concealing their fame and honor, as if deliberately showing imperfection. Wang Bi adds that this humble attitude actually enables continuous benefit, never leading one into difficulty. Wang Pang, quoting Zhuangzi, observes that excessive pursuit of perfect reputation can instead result in loss.

The fullest state appears empty (大盈若冲). Heshang Gong says those with supreme moral cultivation remain humble despite noble status and avoid extravagance despite wealth. Emperor Xuanzong notes such individuals maintain modesty and frugality even in high positions, ensuring their resources never deplete. Wang Bi points out that truly abundant people give generously without stinginess, thus appearing empty.

The straightest appears bent (大直若屈). Emperor Xuanzong states true integrity doesn't stubbornly cling to fixed views. Heshang Gong explains that Dao cultivators embody integrity through consistent principles while outwardly avoiding disputes with worldly people, appearing pliable. Wang Bi suggests genuine integrity adapts to circumstances without rigid adherence to singular standards.

The greatest skill seems clumsy (大巧若拙). Emperor Xuanzong remarks true ingenuity never exceeds its proper bounds. Heshang Gong believes truly capable people don't deliberately display their abilities. Wang Bi observes that supreme skill follows natural processes without artificial novelty, thus appearing awkward. Wang Pang adds that letting things achieve completion naturally constitutes true ingenuity.

The most eloquent seem inarticulate (大辩若讷). Emperor Xuanzong states genuine eloquence needs no flowery speech. Heshang Gong explains that truly wise people harbor no inner doubts, thus requiring few words. Wang Bi maintains that real debate speaks according to the inherent principles of things themselves.

This scripture primarily expounds on the principle of "tranquil non-action (Wuwei)" and the distinction between "a world governed by Dao" and "a world without Dao."

Regarding the contrast between "agitation" and "stillness":

Agitation can overcome cold (just as the flourishing Yang Qi of spring and summer dispels winter's chill), but excessive agitation leads to the withering of all things. Stillness can overcome heat (just as the hibernation of autumn and winter protects life from summer's scorching harm), for this stillness is the very source of life. Thus, tranquil non-action represents the true path for the world. Agitation harms the intrinsic nature of things, while only by maintaining stillness can the true essence of all beings be preserved.

Concerning "a world governed by Dao" versus "a world without Dao":

When a ruler governs with Dao, peace prevails under heaven. Warhorses become unnecessary, and people can use horses for plowing and fertilizing fields. This illustrates how rulers who know contentment and limits refrain from territorial expansion, allowing people to live and work in peace. Conversely, when rulers lack Dao, they indulge in militarism—even conscripting pregnant mares for battle, causing warhorses to foal in wilderness encampments. This metaphor reveals how rulers driven by insatiable desires bring chaos, depriving people of peace.

The same principle applies to self-cultivation: those who follow Dao gather their vital essence (Jing) and Qi to nourish the body, while those without Dao recklessly dissipate these energies, harming themselves.

This scripture primarily examines the issues of covetousness and contentment. It begins by describing how during times of frequent warfare, even warhorses give birth to foals in the open countryside (Rongma sheng yu jiao). Heshang Gong explains this occurs because continuous warfare prevents the horses from returning to their stables, while Wang Bi interprets it as a consequence of insatiable human greed—people failing to cultivate their inner selves while endlessly seeking external gratification.

Three cardinal transgressions are then identified: The gravest offense is indulging desires (keyu). Emperor Tang Minghuang states that merely harboring covetous thoughts constitutes a major sin, while Heshang Gong specifically condemns lustful desires. Wang Bi further clarifies that even the pursuit of virtuous reputation can lead one astray from the Dao. The greatest calamity is discontentment—Wang Bi explains this stems from endlessly seeking external things while losing one’s inherent nature. The most severe fault is insatiable greed (yude), which Emperor Tang Minghuang warns will inevitably invite disaster when one forcibly pursues every desired object.

Thus, the scripture emphasizes that true fulfillment lies in "knowing contentment" (zhi zu). Heshang Gong describes this as the foundation for preserving one’s authentic self, while Emperor Tang Minghuang distinguishes between material satisfaction and spiritual contentment, noting only the latter brings lasting fulfillment. Wang Bi maintains that by abiding in one’s inherent nature and proper station, one will never experience insufficiency.

Chapter 47 discusses the principle of "understanding the world without stepping outdoors" (bu chu hu zhi tianxia). Heshang Gong explains that sages comprehend others by reflecting on themselves and understand the world through their own households. Emperor Tang Minghuang suggests that rulers practicing Wuwei (non-action) governance can grasp statecraft without leaving their palaces. Regarding "seeing the heavenly patterns without looking through windows" (bu kui you jian tiandao), Emperor Tang Minghuang observes that harmonious human affairs naturally correlate with regular celestial phenomena. Heshang Gong notes the correspondence between heaven and humanity—when rulers maintain purity, atmospheric energies harmonize; when ruled by excessive desires, celestial patterns become disordered. Wang Bi concludes that all phenomena follow fundamental principles—though manifestations differ, their underlying patterns interconnect.

This passage explores how to navigate the present by grasping the Dao of ancient sages, emphasizing that inner realization holds greater significance than external exploration.

Wang Pang (a Northern Song scholar) argues: The essence of all things under heaven and the subtleties of the celestial Dao lie in one’s innate nature. Those who truly comprehend their nature can know all things without relying on sight or hearing. If one depends solely on sensory perception to understand the world, though they may discern various forms, they will lose sight of the fundamental truth. Such sensory-based knowledge is superficial and not the essence of cultivating the heart-mind. Those who pride themselves on broad experience are, in fact, the most shallow; those who consider themselves clever are the most foolish.

The farther one travels, the less they truly know. Emperor Xuanzong of Tang’s commentary notes: If one fails to abide in wuwei (non-action, natural spontaneity), even if their decrees spread far and wide, their understanding of governance will only grow more superficial. Wang Bi (a Wei-Jin Neo-Daoist philosopher) adds: The great Dao cannot be seen, heard, or grasped. Those who truly understand it need not travel far; those who do not understand only grow more confused the farther they go. Wang Pang uses a metaphor: The ultimate truth manifests in a single speck of dust—when distracting thoughts cease, all causes and conditions naturally reveal themselves. Those who journey afar seeking the Dao are, in fact, losing their way.

Thus, the sage knows all without traveling. Emperor Xuanzong explains: Because they do not leave their gate, maintaining simplicity and wuwei, they naturally comprehend the principles of governance. Heshang Gong (a Han dynasty commentator) states: The sage neither ascends to heaven nor dives into the sea—through inner cultivation, they understand the workings of the cosmos.

Without seeing with their eyes, they perceive the truth. Emperor Xuanzong observes: By aligning with cosmic patterns and human nature, one can foresee an era of peace. Heshang Gong points out: When rulers honor virtue, the people revere moral conduct; when rulers glorify force, the people admire violence. The sage discerns the grand scheme from subtle signs and infers the external from the internal. Wang Bi remarks: Grasping the essence of things, one need not experience them directly to deduce their nature; understanding fundamental principles, one need not witness events to judge right and wrong. Wang Pang concludes: Those who exhaustively investigate principles and master the root already possess this ability. As for those who fully realize the boundless realm of the Dao, they perceive the four directions with perfect clarity.

The transformations of all things in the world manifest before our eyes—how could the profound mysteries within them ever be fully expressed?

(Emperor Ming's commentary states:) Without using words to teach, the world naturally achieves transformation. (Heshang Gong's commentary explains:) When those in high positions refrain from deliberate action, the people naturally live in peace and prosperity, households flourish, and all things develop spontaneously. (Wang Bi's commentary says:) Understanding the innate nature of things and following their natural course—thus, though one does not act deliberately, all things are accomplished. (Wang Pang's commentary observes:) Does Heaven ever speak? Yet the four seasons revolve, and all beings grow. Those who embody the Dao (the Way) simply emulate Heaven.

Regarding the principle of learning: The pursuit of knowledge requires daily accumulation. (Heshang Gong explains:) Here, "learning" refers to the study of governance, rituals, and music. "Daily accumulation" means human desires and external refinements increase day by day. (Wang Bi says:) Devote effort to enhancing abilities and deepening one's studies. (Wang Pang remarks:) When investigating principles, one must systematically comprehend the patterns of all things, aiming to seek the true self rather than mere erudition—hence it is called "beneficial without harm." But once principles are exhausted, one must shift to reduction as a form of gain.

Regarding the principle of cultivating the Dao: To embody the Dao, one must daily diminish. (Emperor Ming's commentary states:) Learning requires accumulating knowledge, but cultivating the Dao demands reducing deliberate effort. Accumulating knowledge is the process of study; reducing artifice is the gateway to enlightenment. (Heshang Gong says:) The "Dao" here refers to the natural Way. "Daily diminishment" means desires and external refinements gradually dissolve. (Wang Bi explains:) Devote effort to returning to emptiness, stillness, and non-action (Wuwei). (Wang Pang observes:) Once principles are understood, one naturally recognizes what is superfluous—no deliberate reduction is needed, as it fades away on its own. Observe the Dao of Heaven: gain and loss transform into each other—this is the fundamental pattern of eternal things.

Continually diminish, then diminish further. (Heshang Gong says:) First reduce desires, then go beyond. (Wang Pang adds:) When reaching the ultimate state of emptiness, even the concept of "emptiness" ceases to exist—such is the depth of this diminishment.

Ultimately, one attains the state of non-action. (Heshang Gong says:) The mind should be as serene as an infant's, entirely free from artifice.

Through non-action, all things are accomplished. (Emperor Ming's commentary explains:) The learner accumulates effort, while the Dao cultivator forgets reduction. Though the work of reduction exists, the thought "I must reduce" still lingers. When even this thought is forgotten, one reaches the tranquil state of non-action—responding naturally like a mirror reflecting all things, thus accomplishing everything effortlessly. (Heshang Gong says:) Sever desires, align virtue (De) with the Dao, and there will be nothing one cannot achieve.

Here Laozi expounds the relationship between Wuwei (non-action) and governing the world. True Wuwei doesn't mean doing nothing, but rather acting without forced effort and without disturbing the people. Wang Bi explains that deliberate action loses the fundamental principle, while following nature accomplishes everything effortlessly. Lü Huiqing further clarifies that only those who fully comprehend the Dao of emptiness can naturally give birth to all things without limitation, unlike those rigidly attached to emptiness who become like dead wood.

Governing the world should maintain a state of "no affairs" (creating no disturbances). Emperor Xuanzong of Tang points out that when rulers don't harass the people, the world naturally submits. Creating artificial affairs exhausts the people and loses the root of governance. Heshanggong observes that excessive decrees make people uneasy. Lü Huiqing elaborates that true sage governance appears active, yet its essence lies in maintaining this "no affairs" state.

Chapter 49 discusses the sage's way of governance. Sages have no fixed subjective prejudices (no constant mind), but take the people's will as their own. Emperor Xuanzong explains that while the sage's mind responds to external phenomena, it always guides people toward goodness. Heshanggong states sages follow what the people find convenient. Wang Bi identifies this as "following nature's course." Lü Huiqing illustrates with metaphor: just as fire's nature spreads everywhere yet manifests where needed, sages respond to all beings' needs accordingly.

To good people, sages respond with goodness. Heshanggong explains that when people act virtuously, sages harmonize with this virtue. This embodies the Daoist governing wisdom of "guiding according to circumstances," emphasizing rulers must relinquish personal will and align with the people's natural needs.

For those who are not good, I also treat them with goodness. Heshang Gong (a Han dynasty commentator) explains: Even among the common people, if there are those who are not good, the sage will transform them through teaching to make them good. Wang Bi (a Three Kingdoms period metaphysician) adds: By guiding each person according to their characteristics, one never misses an opportunity to lead them toward goodness. Wang Pang (a Song dynasty scholar) further elaborates: The concepts of good and evil actually originate from human deluded thoughts, which in turn stem from selfish minds. If one can realize the perfectly impartial state of the Dao, even when observing phenomena of good and evil, the mind will not generate distinctions.

Regarding the deeper meaning of "attaining goodness": Heshang Gong believes this refers to the common people being transformed by the sage's virtue (De); Wang Bi emphasizes that the sage never abandons anyone; while Wang Pang points out that true goodness transcends the duality of good and evil.

On the matter of sincerity: The sage naturally treats sincere people with sincerity (Heshang Gong's commentary). Even when encountering insincere individuals, the sage uses teaching to make them sincere (Wang Pang adds: All phenomena are essentially illusory, and distinguishing between sincerity and insincerence remains an attachment). Emperor Xuanzong of Tang's annotation particularly explains: Through the transformative power of their own virtue, sages guide the common people toward goodness and trustworthiness.

Concerning the state of "sage governance": Different versions use varying characters ("惵惵" or "歙歙"). Heshang Gong interprets this as the sage governing the world while maintaining constant vigilance, never becoming arrogant due to wealth or status. Emperor Xuanzong describes the sage teaching the people with both focused attention and a mind of crystalline clarity—this seemingly paradoxical state (hunxin, "undifferentiated mind") is precisely for the sake of all living beings. Wang Pang understands "惵惵" as a state of cautious vigilance, noting that although sages realize the wondrous truth of emptiness, they still adapt to worldly affairs in accordance with sentient beings. Heshang Gong alternatively explains that the sage intentionally makes their mind appear simple and foolish—this is the embodiment of great wisdom appearing as simplicity.

This passage elucidates the wisdom of sages in governing the world. Although fasting (a Daoist purification ritual for physical and mental cleansing before cultivation) is a conscious act, even sages dare not treat it lightly. Sages establish various laws with the well-being of the people in mind, while the people, in turn, look to the sages as exemplars and return to the origin of the Dao.

The human mind possesses the capacity for discernment and awareness, yet sages guide people back to a state of natural simplicity and innocence—this is the realm of the "undifferentiated mind" (a state of original unity). Some versions use the term "收敛" (restraint) to describe this, while others directly write "浑其心" (undifferentiated mind).

The people observe the words and actions of the sages with great attention. The Tang Emperor Xuanzong noted that the people, moved by the virtue of the sages, turn toward goodness and thus intently listen to their teachings. Heshang Gong interprets "注" as "use," meaning the people employ their eyes and ears to observe the sages. Wang Bi suggests that the people each rely on their own intelligence, while Lü Huiqing (Pang) believes the people admire and emulate the sages.

Sages treat the people as a loving mother treats her infant. Emperor Xuanzong remarked that sages care for all beings as a mother does, viewing the people as if they were infants. Heshang Gong explains that sages cherish the people like newborn babies, nurturing them without seeking anything in return. Wang Bi argues that sages enable the people to maintain a state of childlike purity and desirelessness.

Heaven and Earth follow their natural laws, while sages fulfill their role in teaching and transformation. Human affairs align with the workings of the Dao, allowing the people to participate in this harmony. Those with ability offer assistance, and those in need receive support. All things have their origin, and all affairs have their master. Thus, the sage can observe quietly without fear of deception and close their ears without being neglected. Why exhaust oneself by scrutinizing the private affairs of the people?

If one approaches all things with excessive scrutiny, they will respond with cunning; if one views all things with distrust, they will respond with dishonesty. Though the thoughts of the people vary greatly, if the response is inappropriate, no one will reveal their true feelings. The greatest calamity lies in the overuse of cleverness.

Relying on cunning invites disputes; relying on strength provokes resistance. If one argues despite lacking superior wisdom, they will face difficulties; if one fights despite lacking superior strength, they will encounter danger. No one can prevent others from employing their wisdom, nor can they prevent others from turning that wisdom against them. This is akin to one person opposing countless others. If one enacts complex laws, harsh punishments, or obstructs...

This passage explores the Dao of life and death and the wisdom of sage governance. It begins by stating that forcibly interfering with natural laws causes all things to lose their inherent nature, leaving people disoriented—like birds fluttering chaotically in the sky or fish darting aimlessly in water. Therefore, when sages govern the world, they maintain inner emptiness and stillness, free from rigid opinions, allowing people to develop naturally without imposing demands. Consequently, the people need not strain to respond. In this way, everyone can express their innate abilities and engage in what they do best, much like parents guiding their children with tolerance and wisdom.

Regarding the chapter on "emerging into life and entering death" (出生入死), several commentators offer interpretations: Emperor Xuanzong (明皇) suggests that understanding the Dao allows transcendence of life and death, while deluded attachment leads to entanglement in mortality. Heshang Gong (河上公) explains that when desires are released from the body, the spirit (Shen) settles into life, whereas when desires congest the chest, the spirit becomes exhausted and death follows. Wang Pang (王雱) identifies this as the natural rhythm of Yin-Yang transformation.

The phrase "three in ten follow life, three in ten follow death" (生之徒十有三，死之徒十有三) indicates that roughly thirty percent of people align with the principles of life and death. Heshang Gong specifies this as cultivation through the nine orifices (eyes, ears, nose, mouth, etc.) and four limbs: in life, the senses are not indulged; in death, the opposite occurs. Wang Pang critiques those fixated on extreme interpretations of Yin-Yang movement and stillness, noting such rigid views deviate from the true Dao (正道).

Finally, the text observes that among those living, another thirty percent "move toward death by their own actions," implying premature demise through defiance of natural law. The overarching emphasis is on aligning with nature’s flow and embodying the wisdom of Wuwei (non-action) and serene detachment in worldly affairs.

This scripture discusses how excessive pursuit of longevity can paradoxically harm life itself. Emperor Xuanzong of Tang explains that some people become overly attached to preserving life, thereby damaging its fundamental essence. By placing too much importance on the physical body, their actions often lead them into dangerous situations—approximately three out of ten people fall into this category.

Heshanggong's commentary notes that those who seek immortality while acting against nature's principles will, in eight or nine cases out of ten, meet their demise. Wang Pang further elaborates that clinging to life while violating cosmic principles results in every action harming one's true nature. Aside from ordinary people who remain ignorant of these truths, most individuals either obsess over cultivation techniques or indulge in desires and commit misdeeds—all because they are excessively attached to the concept of "self" and thus cannot transcend the cycle of life and death.

Why do these people meet such fatal ends? Precisely because they place too much importance on "staying alive." Emperor Xuanzong observes that their very pursuit of longevity leads them toward death. Heshanggong adds that they violate natural laws and behave abnormally. Wang Pang points out that those who truly attain the Dao transcend concepts of life and death, while those obsessed with Yin-Yang transformations or enslaved by desires—though outwardly different—share the same root problem: overvaluing their individual lives.

It is said that those genuinely skilled in nurturing life encounter no danger from rhinoceroses or tigers (symbolizing threats) when traveling on land, nor do they suffer wounds from weapons on the battlefield. Heshanggong explains this as their natural ability to avoid harm. They neither provoke conflict nor kill, leaving rhinos no reason to gore, tigers no cause to claw, and weapons no opportunity to strike. Emperor Xuanzong concludes that true masters of life cultivation maintain inner purity, free from delusional thoughts, making them impervious to external harm.

This passage explains why those who have attained the Dao cannot be harmed by wild beasts or weapons. When highly cultivated practitioners enter a battlefield, they need neither armor nor weapons when encountering fierce creatures like rhinos or tigers, because they themselves harbor no intention to harm other beings, and consequently no creature would conceive the thought of harming them. Thus there exists no situation where they could be gored by horns, torn by claws, or cut by blades.

Heshang Gong (the renowned Han dynasty commentator) explains: Those skilled in nurturing life give no cause for rhinos or tigers to harm them, nor can blades and swords injure them. Why is this so? Because they never place themselves in dangerous circumstances.

Emperor Xuanzong of Tang's commentary observes: The reason the Dao-attained avoid such harm lies in their conformity with natural law, being free of selfish thoughts and unattached to life or death. All creatures cannot harm their life essence, hence the saying they "have no place of death."

Heshang Gong further clarifies: Such individuals never transgress the thirteen fatal causes (referring to various dangers mentioned in Chapter 50 of the Dao De Jing), being protected by unseen spirits, thus external forces dare not harm them.

Wang Bi's (the Three Kingdoms period metaphysician) commentary delves deeper: He divides life and death into ten portions each, with life-nurturing adepts claiming only three portions of vitality while avoiding seven portions of mortal danger. Those truly understanding life cultivation don't deliberately pursue longevity, yet paradoxically attain deathless states. Among weapons, spears and halberds are most lethal; among beasts, rhinos and tigers most ferocious - yet Dao-realized individuals render weapons blunt and beasts clawless precisely because they remain unburdened by desire.

The passage concludes with animal metaphors: Earthworms deem abysses too shallow and burrow deeper; eagles consider mountains too low and nest higher - seemingly finding safety, yet falling prey to bait's temptation. If all beings could neither violate their nature nor lose true essence to desire, they'd enter battlefields unharmed and walk roads unthreatened. Like infants' precious state of pure innocence, adepts reaching this realm experience physical transformation while their spirit remains eternal - unharmed by water or fire, untouched by blade or sword. This constitutes the ultimate state pursued equally by Chinese sages and Western Buddhas.

This passage elucidates how the Dao generates and nourishes all things. It begins by stating that when humans are ensnared by material desires, they cannot truly comprehend the Great Dao, let alone avoid being harmed by external things. When asked how to preserve life, the response is that by lowering one level of attachment (to life and death), one can understand life's true essence.

The text then explains Chapter 51 of the Daodejing: "The Dao generates them, De nurtures them, matter gives them form, and circumstances complete them." This means: the Dao (the cosmic origin) creates all things, De (the manifestation of the Dao) nourishes them, material substances shape their forms, and natural laws (such as Yin-Yang and seasonal changes) facilitate their growth.

Emperor Xuanzong of Tang (Minghuang) comments that the subtle essence of the Dao transforms and nurtures all things through harmonious Qi (the balanced energy of Yin and Yang). Heshang Gong (a Han Dynasty commentator) explains that the Dao generates all things, while De unifies them by distributing primordial Qi to sustain them. Wang Bi (a Wei-Jin period metaphysician) further clarifies: all things are first created by the Dao, then nourished by De, take on concrete forms, and finally mature through natural laws. The reason all things can take form is because they follow the Dao, and the reason they can mature is because they abide by natural patterns.

Finally, the text points out that all things honor the Dao and treasure De because the Dao is their source, and De is the unique quality each thing receives. The Dao and De enable all things to find their proper place, maintain their balance, harmonize near and far, and reconcile firmness and softness, ultimately completing the world. Those who truly understand the Dao and De can perceive the patterns of all things' movements, responding to all changes without difficulty.

The nobility of the Dao and the loftiness of De (Virtue/Power) are not conferred by any external honors, but arise from their inherent nature. Just as rulers and fathers naturally command respect, or gold and jade are inherently valued, this dignity stems from their essential qualities.

The Dao (cosmic origin) generates all things, while De (the manifestation of Dao) nourishes them, enabling their growth, development, maturation, and protection. Thus all beings honor the Dao and cherish De. This principle mirrors how rulers governing nations or individuals cultivating themselves should emulate the Dao's characteristic—preserving the innate nature of all things without causing harm.

The Dao possesses three profound virtues: creating all things without claiming ownership, bestowing blessings without seeking repayment, and guiding growth without asserting dominance. This unfathomable virtue is called "Xuan De" (mysterious Virtue). As another chapter of the Daode Jing states, practitioners of the Dao should learn this quality—though possessing immeasurable merit, it remains concealed and unmanifested.

All things between heaven and earth have a single origin, which may be called "the mother of all under heaven" (the source of all existence). Emperor Xuanzong of Tang noted in his commentary that this origin is the "Chong Qi" (primordial energy before the division of Yin-Yang), this marvelous Qi that gives birth to everything in the world.

This scripture elucidates the fundamental status of the Dao (the Way) as the mother of all things, and the principles cultivators should follow in preserving the Dao.

The Dao possesses the virtue (De) of nourishing all beings, thus serving as the origin of heaven, earth, and the myriad things (referred to as "the mother under heaven"). Heshang Gong's commentary explains that the Dao is the primordial existence, the womb that gives birth to all things. Wang Bi posits that what excels in initiating also excels in nurturing—hence, as the origin, the Dao becomes the mother of all beings. Lü Huaiqing (Pang) further clarifies that "the named is the mother of the myriad things" refers to the Dao itself; origin and mother are one, and it is called "mother" due to its ceaseless generative nature.

Once cultivators understand this principle, they can recognize all things (the children) through their origin (the mother). Emperor Xuanzong of Tang notes that all beings grow by receiving the nourishing Qi (vital energy) of the Dao, and thus realize they are products of this nurturing energy. Heshang Gong states that all things share the same essence, and understanding the Dao means preserving this "oneness." Lü Huaiqing observes that since all things stem from the Dao, they are called its "offspring," and those who attain the Dao naturally comprehend the principles of all existence.

After grasping the principles of all things, cultivators must return to and uphold the original Dao. Heshang Gong emphasizes that recognizing all phenomena requires returning to the Dao of non-action (Wuwei). Lü Huaiqing explains that although those who attain the Dao understand worldly patterns, they recognize these phenomena as insubstantial and thus avoid chasing appearances and straying from the great Dao—this is the meaning of "returning to guard the mother."

Practicing in this way ensures a lifetime free from peril. Emperor Xuanzong remarks that realizing the body is born of the Dao’s Qi means preserving this harmonious energy and preventing its dissipation. Wang Bi uses the analogy of "root and branches"—grasping the root enables understanding the branches, while neglecting the root for the branches leads astray. Lü Huaiqing points out that chasing phenomena without returning to the origin invites calamity; only by "knowing the children and guarding the mother" can one attain lasting peace.

Specific cultivation methods include:

• Blocking the openings of desire ("blocking its apertures"): Heshang Gong interprets this as avoiding reckless observation.
• Closing the gates of desire ("shutting its doors"): This refers to refraining from reckless speech.

Wang Bi states these are the passages through which desires arise. Lü Huaiqing explains that "apertures" signify sensory indulgence due to pleasure, where cultivators, failing to preserve the Dao, chase external beauty and indulge desires; "doors" represent channels through which the spirit (Shen) dissipates—once one pursues external phenomena, they become entangled in chaos.

This passage expounds the Daoist cultivation principle of maintaining inner purity by restraining sensory desires.

"Blocking the openings and closing the gates" refers to sealing the sensory channels (the "openings" signify the eyes, ears, nose, tongue, body, and mind) and refraining from chasing external pleasures of sound and form. As Emperor Xuanzong of Tang (Emperor Ming) explains, the eyes delight in beauty, and the ears crave music—indulging these sensory desires invites calamity. Thus, one must shut these sensory gates so that a lifetime is spared from mental exhaustion. The commentary by Heshang Gong similarly states that restraining the eyes from wandering and the mouth from idle speech ensures a lifetime of ease.

Conversely, "opening the openings" (unrestrained sensory engagement) and indulging desires while endlessly pursuing external gratification ("attending to affairs") leads to inescapable ruin. It is like falling into a whirlpool of cravings—beyond salvation.

"Perceiving the subtle is called clarity" means true wisdom lies in detecting faint omens. Heshang Gong notes that recognizing the seeds of disorder before they fully manifest is genuine insight. "Guarding softness is called strength" teaches that true power resides in maintaining gentleness, for softness is the root, while forced strength harms the self.

Finally, "use its light, return to its brightness" suggests employing the radiance of wisdom (inner awareness) to observe phenomena, yet ultimately returning to the innate clarity of the heart-mind. As Heshang Gong states, one discerns external gains and losses with wisdom but must always return to the luminous stillness within.

This scripture passage primarily discusses how practitioners of the Dao should maintain inner radiance while preventing the dissipation of Shen (spirit), thereby attaining lasting tranquility.

Heshang Gong (a renowned Han dynasty commentator on Daoist classics) explains that cultivators should draw their radiance inward, preventing the outward leakage of Shen. Wang Bi (a Three Kingdoms period metaphysician) adds that this doesn't mean refusing to observe the external world but rather maintaining inner awareness. Lü Huiqing (a Song dynasty scholar) uses the metaphor of fire and firewood to illustrate: the wisdom of a sage is like the nature of fire—though it pervades the void, it requires firewood (symbolizing external phenomena) to manifest its light. Once the firewood is consumed, the light returns to emptiness. The sage’s wisdom manifests through all things, yet since phenomena are impermanent, wisdom appears in accordance with conditions. Though it responds endlessly to the myriad things, it never depletes itself.

The phrase "无遗身殃" (wú yí shēn yāng) means "not leaving oneself open to calamity." Heshang Gong explains that through the practice of "inner observation and spirit retention" (内视存神, nèishì cúnshén), one can prevent the leakage of Jing (essence) and Qi (vital energy). This is called "袭常" (xí cháng, "following the eternal Dao"). Emperor Xuanzong of Tang comments that by doing so, one avoids bringing misfortune upon oneself—this is the secret method of applying the true and constant Dao. Lü Huiqing further elaborates that if one clings to their own wisdom, it gives rise to "self-consciousness" (我相, wǒ xiàng), creating conflict with the myriad things. Only by realizing this principle can one abide in unchanging constancy. The term "袭" (xí) means embodying the Dao without deliberate display.

The core teaching of this passage is that practitioners should guard their inner radiance, prevent the outward dissipation of Shen, and harmonize with all things without attachment—only then can they unite with the Dao and avert calamity. Though the commentators approach the text from different angles, all point toward the essential practice of inward contemplation and union with the Dao.