《道德真經集註(一)》Vol. 8

This passage presents a collection of commentaries by four ancient scholars—Emperor Xuanzong of Tang (Emperor Ming), Heshang Gong, Wang Bi, and Wang Pang—on Chapter 53 of the Daode Jing (Classic of the Way and Virtue). Each offers unique insights into Laozi's original text.

Laozi writes, "If I had but little knowledge to walk the great Dao (the Way)," which the commentators explain as his lament over rulers of his time failing to follow the Dao. They suggest that Laozi imagines himself, if granted even slight understanding of governance, would practice the Dao through Wuwei (non-action). Yet they all caution that even with such limited knowledge, one must remain vigilant against the dangers of artificial intervention—for enforcing rewards may breed hypocrisy, and trusting loyalty may invite deceit.

Regarding the line "The great Dao is perfectly level, yet people prefer bypaths," the annotators analyze: the Dao is inherently broad and smooth (yi meaning "even and accessible"), but people insist on taking shortcuts (jing referring to crooked side paths). Just as travelers often seek detours, this opportunistic mindset leads to fundamental disorientation. Wang Pang particularly notes that such short-sighted urgency stems from a lack of long-term vision.

The commentaries also critique contemporary social ills: courts indulging in extravagance (chu denoting overly ornate palaces) while farmlands lie fallow (wu). Emperor Xuanzong attributes this to the excessive veneration of talent and display of cleverness, while Heshang Gong bluntly blames massive construction projects at the expense of agriculture. These phenomena, they argue, all violate the Daoist principle of governing through Wuwei (non-action).

The state granaries are utterly depleted. Emperor Xuanzong (Minghuang) of Tang explains: This is due to poor harvests from the fields, leaving no stored provisions. Heshanggong's commentary notes: When the five grains suffer damage, the state loses its reserves. Wang Bi (Bi) adds: When the court excessively adorns itself, the fields lie fallow and the granaries stand empty. Focusing solely on superficial appearances breeds all manner of calamities. Lü Huiqing (Pang) observes: Properly managing farmland and filling granaries form the foundation of governance. Yet now they concentrate only on decorating court facades to gain fleeting glory, heedless of the exhaustion of their roots—can this possibly be the way to lasting peace? These are all examples of neglecting fundamentals while pursuing trivialities.

Wearing ornate robes. Minghuang remarks: Excessive embroidery and carving harm the artisans' livelihood. Heshanggong says: They delight in false adornments, chasing after outward splendor.

Carrying sharp swords. Minghuang states: They neglect civil virtue while glorifying martial prowess. Heshanggong comments: They revere brute force and indulge in extravagance.

Indulging in lavish feasts. Minghuang explains: They prepare rich, tender delicacies, pursuing heavy flavors and overeating.

Hoarding inexhaustible wealth. Minghuang says: They plunder and accumulate rare treasures. Heshanggong observes: Their desires know no bounds. Lü Huiqing notes: Squandering resources externally for momentary pleasure while forgetting fundamental duties—this is the clear harm of extravagance damaging the roots. Another version writes "goods and wealth."

This is called "robber's boasting." Heshanggong clarifies: When the people suffer poverty while the ruler wallows in riches, it resembles a thief flaunting stolen goods as fine garments, unaware this brings ruin to households and endangers relatives.

Truly contrary to the Dao! Minghuang explains: Flaunting one's wealth creates harmful practices—acting like a thief while self-aggrandizing. Such robber's boasting violates the true Way, truly lamentable. ("Zai" is an exclamation.) Heshanggong says: A ruler's conduct like this opposes the Dao—repeating "ye zai" conveys grief. Wang Bi observes: Anything obtained through improper means belongs to crooked paths—this is theft. Boasting of ill-gotten gains constitutes "robber's boasting," just as gaining high status improperly amounts to stealing office. Thus these examples illustrate behaviors contrary to the Dao—all fall under "robber's boasting." Lü Huiqing states: So-called "theft" means seizing transient glory, while "boasting" means flaunting external possessions. True cultivators of the Dao focus on strengthening roots to create inexhaustible resources—why would they chase superficial extravagance?

(Chapter 54) What is well established cannot be uprooted. Minghuang explains: Those who skillfully use the Dao to establish a nation's foundations create roots that cannot be shaken.

This scripture, through annotations by multiple Daoist scholars, elucidates the core concepts of "establishing De (Virtue/Power)" and "embracing the Dao (the Way)" from the Daode Jing.

Those who use the Dao to conduct themselves and govern the state are like deeply rooted trees that cannot be easily uprooted. Wang Bi (a Wei-Jin period Neo-Daoist scholar) explains that only by securing the root can branches and leaves flourish, thus remaining unshaken. Lü Huiqing (a Song dynasty scholar) interprets this as grasping the principle of the central and upright Way.

Those skilled in holding fast to the great Dao never lose it. Emperor Xuanzong of Tang annotates that when rulers use the Dao to educate the people, the people will not turn away. Heshang Gong (a Han dynasty commentator) points out that those who use the Dao to nourish their Shen (spirit) will never lose their foundation. Wang Bi adds that by not craving excess and acting within one's capacity, one will not suffer loss. Lü Huiqing explains this as the state of maintaining pure and undivided Dao.

Such merit and virtue will benefit future generations, ensuring unbroken ancestral sacrifices. Emperor Xuanzong of Tang illustrates this with the Zhou dynasty—founded by Hou Ji, perfected by Kings Wen and Wu—whose sacrifices continued even after dynastic changes. Heshang Gong states that those who cultivate the Dao and attain longevity can perpetually honor their ancestors. Wang Bi emphasizes that when descendants inherit this Dao, the sacrifices endure. Lü Huiqing concludes that the sage's key to self-cultivation and governing the people lies in establishing centrality and upholding purity, which is the supreme principle.

The practical application unfolds in four levels: Cultivate the self, and De will become pure and genuine. Emperor Xuanzong of Tang says self-cultivation refines De, while Heshang Gong explains this as cherishing Jing (essence), nurturing Shen (spirit), prolonging life, and attaining the state of a zhenren (perfected person).

Cultivate the family, and De will overflow. Emperor Xuanzong believes family-wide virtue leaves a beautiful legacy. Heshang Gong details how paternal kindness, filial piety, fraternal harmony, and marital fidelity create blessings for descendants. Wang Bi notes this extends from self to others.

Extend it to the village, and De will endure. Both Emperor Xuanzong and Heshang Gong agree that when an entire community cultivates virtue, its influence becomes far-reaching and lasting.

In the village, one should respect elders, cherish the young, and guide the ignorant—such De (Virtue/Power) can encompass all things. When this De is practiced in governing a state, society will prosper abundantly. Emperor Xuanzong of Tang (Minghuang) comments: When the whole nation cultivates De, the country will flourish. Heshang Gong (Han dynasty Daoist scholar) explains: When a ruler governs with Dao and De, ministers naturally become loyal, benevolence spontaneously arises, rituals and music flourish of their own accord, governance becomes clear and impartial—such De becomes profound and vast.

Extending this De to the entire world, its influence will reach across the four seas. Minghuang interprets: When all under heaven cultivate De, transformative teachings will spread universally. Heshang Gong states: A ruler who governs the world with Dao and De transforms people without words, achieves great order without deliberate instruction. The people's trust in such a ruler is like shadows following forms or echoes responding to sounds—this is the boundlessness of true De. Wang Pang (Song dynasty scholar) adds: The method progresses outward from self-cultivation—first refining oneself, then influencing one's family, extending to the village, the state, and finally permeating the whole world.

Therefore, observe others through the method of self-cultivation: Minghuang holds that by using the standard of clarity and Wuwei (non-action) to observe others, those who maintain purity are those who have attained Dao. Heshang Gong says: Comparing those who cultivate Dao with those who do not reveals the principles of survival and demise.

Observe other families through the standard of household governance: Minghuang notes that using harmony as the criterion, families maintaining harmony are those with De. Heshang Gong explains: Compare families that cultivate Dao with those that do not.

Observe other villages through the standard of village governance: Minghuang suggests using orderly harmony as the measure—only villages maintaining such order endure. Heshang Gong states: Contrast Dao-cultivating villages with non-cultivating ones.

Observe other states through the standard of state governance: Minghuang emphasizes taking diligent and frugal rulers as models—such states achieve abundance. Heshang Gong points out: Compare states that follow Dao with those that do not. Wang Bi (Three Kingdoms period metaphysician) adds: These principles are universally interconnected.

Observe the world through the standard of governing all-under-heaven: Minghuang concludes that using Wuwei as the measure, only rulers who follow nature's course can benefit all. Heshang Gong says: Contrast rulers who cultivate Dao with those who do not. Wang Bi further elucidates: One must understand the Dao of the world through the people's hearts—the patterns of heaven operate like those of personal cultivation, bringing fortune when followed and misfortune when opposed. Wang Pang finally clarifies: The sage exhausts the heavenly principles in dealing with all things without mixing in personal cleverness, thus succeeding in all endeavors. Self-cultivation means following the natural patterns of bodily operation; understanding these patterns allows one to regulate oneself, extending this principle to family, state, and ultimately the entire world.

This passage discusses the spiritual state of Daoist practitioners. Laozi uses the metaphor of an infant (chizi) to describe those with profound virtue (De), portraying them as pure and innocent like a newborn baby.

Individuals with deep moral cultivation possess hearts as guileless and natural as an infant's. Such people remain untouched by venomous creatures (wasps, scorpions, snakes), unharmed by fierce beasts, and unassailed by birds of prey. Having attained the realm of "perfected persons" (zhiren), their spiritual power (Shen) is so potent that even animals sense their benevolence and naturally refrain from harming them.

Heshanggong (an important Daoist commentator) explains that just as infants don't harm other creatures, neither do other creatures harm infants. During eras of great peace, people of all social strata embody humaneness—thorny plants return to their benign nature, and poisonous insects refrain from injuring others.

Emperor Xuanzong of Tang's commentary suggests these "perfected persons" have reached such mystical attainment that external phenomena cannot harm them. Since they harbor no intention to harm others, they never enter situations where venomous creatures or wild beasts would attack them.

Wang Pang (a Song Dynasty scholar) further elaborates that human virtue (De) is inherently profound, becoming shallow only through desires and overthinking. By preserving innate purity and preventing external matters from depleting internal spirit (Shen), one accumulates pure and potent Qi (vital energy), achieving fullness in the human Dao. Such individuals could tame tigers and command spirits—a capability hardly surprising for them.

When asked why ordinary infants don't exhibit these powers, the response clarifies: maintaining pristine Qi (chunqi) requires more than physical form alone. People in the Dharma-ending age may have infantile bodies but have long lost their true nature (xian tian ben xing)—a truth difficult for worldly people to comprehend.

This passage uses the physiological characteristics of an infant as a metaphor for the pure and natural state that Daoist practitioners should maintain. It states that without covetous desires, one will not harm other living beings, and thus venomous creatures or fierce beasts will not injure such a person. Those with profound moral cultivation (De) do not contend with the myriad things, and therefore external forces cannot damage their wholeness.

Wang Pang (a Song Dynasty scholar) explains that the reason all things harm one another is due to the conflict of their Qi (vital energy). Humans, being the most noble among the myriad things, should naturally embody the most harmonious Qi. If they are harmed by external forces, it is because they have lost their original, authentic state. The two energies of Yin and Yang must be harmonized by the balanced Qi of "Chonghe" (harmonious blending). Only by preserving this state of balanced Qi can external things cause harm? However, this is still only the realm of those with high virtue and has not yet reached the level of a sage.

The text employs three infantile traits as metaphors: First, though their bones are soft, infants can clench their fists tightly—symbolizing the Daoist practitioner's quality of external softness and internal firmness. Second, infants do not understand male-female relations yet exhibit physiological responses, illustrating that when Jing (essence) and Qi are abundant, they circulate naturally, unlike adults who deplete their essence through desires. Third, though infants cry all day, their voices never grow hoarse—a manifestation of supreme harmony.

Both Emperor Xuanzong of Tang (the "Brilliant Emperor") and Heshang Gong (a Han Dynasty Daoist scholar) emphasize in their commentaries that these behaviors of infants arise from their pure Jing and Qi and their abundant harmonious energy. Wang Pang quotes Mencius to point out that by nurturing Qi in an upright manner without harming it, one can fill the space between heaven and earth. The core message of this passage is to admonish Daoist practitioners to maintain childlike innocence, not deliberately pursue external things, and allow Jing and Qi to flow naturally—only then can one attain a state of perfect harmony.

This passage elucidates the essential cultivation principles of "harmony" (he) and "constancy" (chang). The so-called "harmony" refers to the harmonious Qi that permeates heaven and earth. This Qi remains identical everywhere, though it may be called by different names. When one's heart-mind and Qi become disordered, violating natural laws, it leads to the decline of life force. This is not due to differences in innate endowment, but rather to improper cultivation methods.

Those who have truly perfected their De (Virtue) maintain inner tranquility even while their bodies interact with the external world. When they employ primordial Qi, it flows naturally without causing disturbances. Such individuals preserve pure harmonious Qi, remaining unperturbed by external phenomena. Like the legendary immortal Guangchengzi, who maintained youthful appearance after twelve centuries of self-cultivation, they embody this principle perfectly.

"Knowing harmony is called constancy" means: comprehending the way of harmony means grasping eternal laws. Emperor Xuanzong of Tang commented that maintaining infant-like softness demonstrates understanding of the constant Way. Wang Bi's annotation explains that all things take harmony as their natural state, thus knowing harmony enables one to grasp eternity. Only by understanding how to preserve primordial Qi can one speak of returning to one's original nature. This constitutes the fundamental path by which sages become sages.

"Knowing constancy is called enlightenment" signifies: recognizing eternal truth constitutes genuine wisdom. Those who don't understand the constant Way may possess petty cleverness but lack fundamental wisdom. Emperor Xuanzong stated that maintaining harmony and knowing constancy constitute true enlightenment. Wang Bi interpreted this state as neither dazzling nor dim, neither warm nor cold—formless yet truly existent.

Finally, "excessive pursuit of life-nourishment brings calamity" points out that overzealous cultivation ironically invites misfortune. Emperor Xuanzong explained this refers to people who fail to maintain constancy while vainly seeking longevity, achieving the opposite result. True auspiciousness lies in following nature's course rather than forcibly prolonging life.

This passage primarily discusses the relationship between "nourishing life" (yangsheng) and "mind-qi (vital energy)" as well as the principle that "when things reach their prime, they begin to age."

Regarding the excessive pursuit of longevity: Deliberately striving to prolong life paradoxically leads toward death, which is an ominous sign. Heshang Gong explains that life inherently follows predetermined measures, and forcibly extending it only invites calamity. Wang Pang further clarifies that the principle of life is naturally complete—artificial additions become burdens. Just as Mencius criticized "pulling up seedlings to help them grow," Laozi likewise opposed forced life-nourishment and artificial qi manipulation.

On the relationship between mind and qi: When the intellect forcibly controls qi, one becomes rigid rather than supple. Emperor Xuanzong of Tang observed that the intellect clings to distinctions of right and wrong, while qi is inherently undifferentiated—forced control makes it domineering. Heshang Gong maintains that the mind should remain unified and gentle, as forcibly directing qi disrupts its harmonious balance. Wang Pang adds that when mind and qi attempt to control each other, they lose their natural harmony and damage authentic nature.

Regarding the principle that "when things reach their prime, they begin to age": All things that reach their peak of vigor inevitably decline—this represents a departure from the Dao. Heshang Gong states that aging signifies deviation from the Way. Wang Pang explains that ordinary people age as their physical forms change, but those who attain the Dao maintain childlike purity within. Those who transform with age remain mere worldly beings, not true Dao attainers.

The conclusion emphasizes: Whatever does not accord with the Dao perishes prematurely. Emperor Xuanzong remarks that all forceful displays of strength contradict the Dao and should cease early. Heshang Gong asserts that those not aligned with the Dao die young. Wang Pang observes that such individuals lose life's principle even in their youth.

This corresponds to Chapter 56's teaching that "those who know don't speak"—true wisdom manifests without deliberate proclamation.

This passage expounds the core wisdom of Daoist self-cultivation:

Those who truly comprehend the Dao value practical action over empty discourse. Wang Bi (Wei-Jin period metaphysician) describes this as following natural spontaneity, while Lü Huiqing (Song dynasty scholar) maintains that ultimate truth transcends verbal expression. Those who engage in verbal disputes demonstrate their lack of genuine understanding—just as swift horses cannot catch spoken words, excessive speech invites misfortune. Wang Bi observes that language creates complications, and Lü Huiqing goes further to suggest that any verbalization already deviates from truth.

The concrete method of self-cultivation comprises six key principles:

First, "blocking the openings" (closing sensory channels to desire). Emperor Xuanzong of Tang explains that truly awakened individuals remain undisturbed by external phenomena and free from rigid opinions, while Lü Huiqing adds that this prevents spiritual leakage.

Second, "closing the gates" (shutting desire's portals). Emperor Xuanzong states that without covetous attachments, desire's gates naturally close, and Heshang Gong (Han dynasty commentator) clarifies this means severing at the root.

Third, "blunting the sharp edges" (tempering锋芒). Heshang Gong advises invoking the Dao's Wuwei (non-action) to pacify acute passions, while Wang Bi emphasizes preserving one's original simplicity.

Fourth, "untying the knots" (resolving conflicts). Heshang Gong recommends using the Dao's Wuwei to dissolve resentment, with Wang Bi identifying this as removing contention's source.

Fifth, "harmonizing the light" (tempering brilliance). Heshang Gong suggests concealing extraordinary insights, and Wang Bi explains that non-ostentation prevents partiality and strife.

Sixth, "mingling with the dust" (blending with worldly existence). Heshang Gong warns against affectation, Wang Bi advocates transcending distinctions of nobility and baseness, while Lü Huiqing adds that truly enlightened individuals interact with all things equally.

Attaining this state is called "mysterious unity" (profound union with the Dao). Emperor Xuanzong compares it to the empty Dao-body described in the "Dao Chong" chapter, though here approached through self-cultivation. Heshang Gong views this as communion with celestial law; Lü Huiqing describes the mystical state where self and other become indistinguishable.

This realm's hallmark is transcending partiality and self-interest: impartiality renders one immune to closeness or distance; serenity makes one impervious to profit or harm; detachment leaves one beyond valuation or disdain. Wang Bi concludes this represents the world's most precious state of being.

This scripture primarily expounds Daoist perspectives on personal conduct and state governance.

Regarding self-cultivation, Laozi asserts that true nobility does not lie in pursuing wealth or sensory pleasures. If one does not crave fine delicacies (the "five flavors" representing all gourmet tastes), avoids contention over profit or prestige, and maintains a natural, authentic state, external harm or belittlement cannot affect them. As Emperor Xuanzong (Minghuang) of Tang explained: because such a person does not contend, they remain unharmed; because they embody the natural Dao, they transcend praise or blame. The commentary by Heshanggong adds that such individuals neither seek kingship in chaotic times nor serve under foolish rulers. Drifting with the current yet preserving their essence, they become the most revered under heaven.

On statecraft, three key principles are proposed: First, govern the state with uprightness (zheng), entrusting administration to those of virtuous character who follow the Dao's principles, avoiding petty cleverness. Second, employ unconventional tactics (qi) in warfare—since war itself contradicts righteousness but is sometimes unavoidable, extraordinary means should be used to swiftly resolve conflicts. Third, attain the realm through Wuwei (non-action), minimizing interference so the people submit naturally. Emperor Xuanzong clarifies that governing through decrees or winning battles through deceit violates the Dao; only serene non-action can genuinely unify the land.

The core lies in the concept of Wuwei—not passivity, but aligning with natural patterns without excessive intervention. As Wang Pang noted, those who truly attain the Dao are unbound by external things, thus transcending worldly standards of nobility or baseness.

Laozi here discusses two distinct approaches to governing a nation and their respective consequences. Governing through conventional methods ("using orthodox administration") inevitably leads to military conflicts ("unconventional warfare arises"), while governing through wuwei (non-action) is the true way to attain the realm. As previously mentioned, rulers who successfully unified the realm often employed wuwei governance—once they adopted active interventionist policies, they ironically found it harder to maintain sovereignty.

Governing through the Dao (the Way) means honoring the root while eliminating superficial complexities, whereas conventional governance establishes laws to address surface-level issues. Without establishing the fundamental root and merely dealing with superficial symptoms, the people become disoriented, ultimately necessitating military measures. Wang Pang (a Song dynasty scholar) adds that when governing with true virtue, the realm naturally submits—why resort to active intervention? This sacred vessel of the realm can only be truly possessed by those who practice wuwei.

Laozi then explains how he knows this principle: through observing reality. Emperor Xuanzong of Tang (Minghuang) notes in his commentary that this is Laozi's judgment based on the conditions he witnessed in his time.

Concrete manifestations include: When state prohibitions multiply, the people grow poorer. Emperor Xuanzong explains this as excessive decrees depriving people of their livelihoods. Heshang Gong (a Han dynasty commentator) attributes this to rulers establishing too many restrictions—the more prohibitions, the more people find loopholes, ultimately leading to poverty, which is the beginning of chaos.

When the populace masters too many cunning stratagems ("sharp tools"), the state descends into greater disorder. Emperor Xuanzong sees this as rulers valuing manipulation, to which the people respond with deceit. Heshang Gong interprets it as the people wielding power, causing confusion in perception and disharmony between rulers and subjects. Wang Bi (a Wei-Jin period metaphysician) observes that when the people grow strong, the state weakens. Wang Pang adds that cunning schemes make minds more calculating, making it difficult for rulers to understand the people's true condition.

When rulers admire extravagant craftsmanship, excessive luxuries proliferate. Emperor Xuanzong points out that when rulers pursue technical ingenuity, the people respond with lavish trends. Heshang Gong identifies this as feudal lords indulging in constructing opulent palaces and crafting exquisite garments, leading to widespread extravagance.

This scripture passage, through the annotations of several Daoist scholars, elucidates the core principles of social governance. Wang Bi points out that when people excessively pursue cleverness and artifice, hypocrisy and deceit will flourish, leading to the emergence of various deviant paths. Lü Huiqing (Pang) adds that in ancient times, people used simple tools, but as society developed, they increasingly pursued intricate craftsmanship, which instead corrupted social customs and gave rise to endless abnormal phenomena.

Regarding legal decrees, both Emperor Xuanzong of Tang (Minghuang) and Wang Bi argue that when rulers abandon the principle of "governing through non-action (Wuwei)," laws and regulations multiply. However, harsh decrees can be exploited by the wicked to commit evil, resulting in rampant banditry. Heshang Gong further explains that excessive pursuit of rare treasures leads to the neglect of agriculture, leaving people cold and hungry—naturally driving them to become thieves.

The commentators all cite the words of sages to illustrate the art of governance: When rulers refrain from deliberate action (Wuwei), the people will naturally become cultivated; when rulers maintain tranquility (good stillness), the people will naturally become upright; when rulers avoid disturbing the people (non-interference), the people will naturally prosper; and when rulers are free from greed (desirelessness), the people will naturally remain simple and honest. These perspectives emphasize that rulers should lead by example, influencing the people through their own serenity and non-action rather than relying on complex decrees to enforce control.

Heshang Gong particularly notes that if rulers abandon extravagant attire and embrace simplicity, the people will emulate this modest way of life. Wang Bi concludes that the preferences of those in power swiftly influence the populace, so rulers should grasp the root rather than discard it for superficial ends.

This passage elucidates the fundamental principles of governance. When rulers achieve mental clarity and minimal desires, the people naturally return to simplicity and spontaneity. These four governing methods (referring to wuwei [non-action], tranquility, etc.) all address root causes to eliminate superficial problems.

Wang Pang (a Song Dynasty scholar) explains: The sage governs the world by transforming the people through wuwei and guiding them with serenity, enabling them to live in prosperity and contentment, ultimately returning to their innate purity. Why rely on harsh laws, punishments, or manipulative techniques to enforce control? The people lose their simplicity and become deceitful precisely because of excessive desires. If rulers truly harbor no selfish cravings, how could the people develop greed? This is the highest ideal of imperial governance.

The text then contrasts two approaches to governance and their outcomes:

If policies are relaxed and natural (闷闷), appearing unrefined, the people instead become sincere and genuine (淳淳). Emperor Xuanzong of Tang comments: When governance is lenient and wuwei, the people preserve their innate simplicity. Wang Bi notes: Those truly skilled in governance do not flaunt their methods—they may seem muddled, yet ultimately achieve great order.

Conversely, if policies are strict and meticulous (察察), scrutinizing every detail, the people become cunning and fractured (缺缺). Emperor Xuanzong observes: Excessive harshness in governance leads to the gradual decline of the people. Wang Bi explains: Establishing severe laws and explicit rewards and punishments to prevent deceit only results in the people scheming against one another. Wang Pang uses the metaphor of a broken vessel to illustrate how such a society becomes incomplete.

Finally, the text discusses the interdependence of misfortune and fortune: Misfortune may harbor fortune (祸兮福之所倚), as those who repent and turn toward goodness can transform calamity into blessing. Conversely, fortune may conceal misfortune (福兮祸之所伏), for those who grow arrogant and indulgent in prosperity will see their blessings turn to ruin. Who can fully comprehend the ultimate pattern governing these transformations?

This passage explores the dialectical relationship between governance and the transformation of misfortune and fortune. Emperor Xuanzong of Tang (Emperor Ming) notes in his commentary that governance that appears loose and unstructured (闷闷之政) actually allows the people to preserve their simple, genuine nature, and within such circumstances, misfortune contains the seeds of future fortune. Conversely, overly strict governance (察察之政), though seemingly effective, leads to the decline of social customs, and within such fortune lies the beginning of misfortune.

Heshang Gong's commentary adds that the mutual transformation of misfortune and fortune resembles the cyclical movement of Yin and Yang, a process whose patterns no one can fully grasp. Wang Pang further explains that all things operate through the movement of primordial Qi (元气), just as the four seasons cycle endlessly. The sages understood this principle, and thus governed with moderation, avoiding extremes. Those rulers who attempt to forcibly distinguish good from evil or suppress dissent through harsh measures, though intending to benefit the people, unknowingly invite disaster through their extreme methods.

Regarding the phrase "其无正邪" (whether there is no absolute right path): some versions render it as "其无正邪." Heshang Gong argues that if the ruler is not upright, the state cannot maintain the right path. Wang Pang, however, suggests that the highest form of governance reaches a state where it cannot be measured by fixed standards (无正可举)—seemingly chaotic yet capable of naturally guiding the world. True "rightness" is not fixed; what is considered right today may become wrong tomorrow (正复为奇), and what is good may transform into something strange or ominous (善复为妖). This is akin to governing with orthodox methods for too long, which may eventually necessitate the use of unorthodox strategies in military affairs.

This passage embodies the Daoist dialectical thinking of "misfortune and fortune being interdependent." It advocates for governance that maintains a natural and moderate approach, opposes rigid, black-and-white judgments, and emphasizes the principle that all things transform into their opposites.

Emperor Xuanzong of Tang (also known as Emperor Ming) explains that in the ultimate sense of fortune and misfortune, how can there be any absolute distinction between right and wrong? It's merely that sentient beings, lost in their attachments, mistake the true Dao for strange deceptions and regard virtuous conduct as ominous signs. Thus fortune and misfortune intertwine and conceal each other, appearing to have no fixed standard. Heshang Gong (an early Daoist commentator) adds that even virtuous people may be misunderstood by the worldly as ominous. Wang Bi (a Wei-Jin period metaphysician) points out that establishing virtuous conduct to harmonize all things may instead invite slander from petty men.

This cognitive confusion among people has persisted for a long time. Emperor Xuanzong states that mistaking the Dao for heresy and virtue for evil—this inverted, deluded state has indeed existed for ages. Heshang Gong observes that when rulers become confused and deviate from the Dao, this condition becomes deeply entrenched. Wang Bi supplements that people's loss of the Great Dao did not happen overnight, and we cannot simplistically judge them by superficial standards of "orthodox virtue." Wang Pang (a Song dynasty scholar) further elaborates: The people's loss of their original nature and ignorance of the Dao has existed since the birth of humanity. Yet rulers use narrow standards to scrutinize all things, vainly hoping the whole world will conform to their partial version of "orthodoxy"—this is neither feasible nor do they realize their so-called "rightness" itself is impure.

Sages are different. Though square-cornered in integrity and pure in conduct, they illuminate the world with the light of Dao and De (Virtue), while themselves remaining in a state of natural wholeness without deliberately displaying their traces. Thus the people can dwell in peace and return to simplicity, with customs naturally becoming honest and sincere—how could this be considered minor remediation? Therefore, the sage is square-cornered yet does not wound others—Heshang Gong says the sage's upright conduct serves as a model rather than harsh judgment; Wang Bi explains this means using squareness to guide all things, removing deviance without cutting external things with rigid standards, truly embodying "ultimate squareness has no corners." Wang Pang states that "great squareness has no corners" means complete integration—if there are dividing marks, it draws boundaries between things.

Pure yet not sharp—Emperor Xuanzong and Wang Bi's versions use the character "刿" (to wound). Heshang Gong says the sage's purity serves to teach the people, not harm them; Wang Bi explains purity helps people remove filth rather than wounding external things with puritanical standards; Wang Pang states that though there are edges, they do not wound (some versions use the character for "filth," but Wang Pang considers this incorrect).

Upright yet not unrestrained—Heshang Gong explains "肆" means indulgence; though the sage is upright, he can humble himself to accommodate others without self-assertion.

This passage presents various Daoist scholars' commentaries on Chapter 59 of the Daode Jing, primarily discussing how the principle of "restraint" (啬 sè) is central to both "governing people" (治人) and "serving Heaven" (事天).

Wang Bi (王弼) explains that one should guide all things with uprightness to eliminate partiality, yet avoid using directness to provoke things. This embodies the principle that "great straightness seems crooked" (大直若屈). True uprightness means conforming to heavenly principle while naturally yielding when necessary.

Regarding "bright but not dazzling" (光而不耀), Emperor Xuanzong of Tang (唐玄宗) comments that the sage excels at teaching without forcibly dividing things, neither deliberately displaying squareness, edges, directness, nor brilliance. By cultivating oneself, one naturally transforms the world. Heshang Gong (河上公) adds that although sages possess extraordinary wisdom, they constantly maintain humility without ostentation. Wang Bi further explains that one should use wisdom to perceive the root of confusion rather than employ glaring light to expose secrets—this is the profound meaning behind "the enlightened Dao appears obscure" (明道若昧).

In Chapter 59's discussion of "governing people and serving Heaven," Heshang Gong interprets "governing people" as the ruler's management of the populace, while "serving Heaven" means following the rhythms of the four seasons. Regarding "nothing compares to restraint" (莫若啬), Emperor Xuanzong understands this as frugality: rulers should economize to fill granaries, while the people observe rituals and laws without violating agricultural seasons, thus inviting heavenly blessings and social harmony. Heshang Gong explains "restraint" as curbing desires—governing requires cherishing the people's labor without extravagance, while self-cultivation demands preserving essence (Jing) and Qi without indulgence. Wang Bi compares "restraint" to farming: removing weeds to maintain field purity, following nature without haste, thereby fulfilling heavenly mandate while pacifying the people. Wang Pang (王雱) concludes that governing people lies in rectifying oneself, serving Heaven in fulfilling one's nature—both requiring restraint. Cherishing spirit (Shen) without external dissipation constitutes "restraint"; human authenticity fills heaven and earth, with insufficiency arising solely from extravagance and reckless action. Only through restraint can one preserve heaven-endowed life and innate nature.

By not excessively expending energy on reckless actions, how can one's inherent nature remain incomplete? How can one's own heart-mind fail to be upright? Mencius said, "By fully exercising one's original heart-mind, one can know one's nature"—this is the method of serving Heaven. By preserving the nature originally endowed by Heaven, one can comprehend the Heavenly mind. Since both others and myself receive the same Heavenly mandate, if I truly preserve my nature, those who share this same origin will naturally resonate with me—then what difficulty would there be in governing the world?

Understanding frugality (啬) enables early return to one's original truth. Emperor Xuanzong of Tang explained: Only by using wealth can one gather the people. Thus by being frugal and cherishing resources, the people from all directions will carry their children to submit, early becoming subjects to the ruler. Here "submit" means to yield in allegiance. Heshang Gong's commentary states: "Early" refers to seizing the initiative, while "submit" means to return to virtue. Only by treasuring the people's resources and cherishing one's vital essence (Jing) can one be the first to comprehend the Dao of Heaven. Wang Bi noted: "Return" means reverting to the constant norm. Lü Huiqing further explained: If one waits until movement reaches its extreme before returning to stillness, it will be too late. Those who understand frugality do not waste or deplete, thus never straying far from the fundamental Dao—therefore they can return to stillness early. Some versions mistakenly write "服" (submit) instead of "复" (return).

Early return to original truth is called "heavy accumulation of De (Virtue/Power)." Emperor Xuanzong said: Being able to practice frugality and restraint constitutes De, and when people submit to a ruler with De, this is called heavily accumulated De. Heshang Gong explained: First attaining the Great Dao means heavily accumulating De within oneself. Wang Bi held that only by heavily accumulating De without rushing for quick results can one enable people to return early to the constant norm. Lü Huiqing said: When De is not dissipated outwardly, it accumulates inwardly, and this accumulation grows increasingly profound.

Heavy accumulation of De enables one to overcome all things. Emperor Xuanzong stated: When sages accumulate De, all under Heaven returns to benevolence—then nothing remains unconquered. Heshang Gong explained: "Overcome" means to prevail—when one heavily accumulates De within oneself, nothing can withstand it. Lü Huiqing further elaborated: Those who fully manifest their inherent nature can assist in Heaven and Earth's transformations—what could they possibly be unable to accomplish regarding the myriad things?

Being able to overcome all things makes one fathomless. Emperor Xuanzong believed: When a ruler's De can control everything without exception, one reaches boundlessness—the four directions cannot fathom its limits. Heshang Gong said: When nothing can withstand you, no one can know the boundaries of your De. Wang Bi pointed out: The Great Dao is inherently limitless. Lü Huiqing concluded: Fully manifesting one's nature enables reaching vastness, and vastness can then transform the myriad things.

This passage elucidates the principles of governing a nation and cultivating one's character.

"The limit cannot be perceived" means that the virtue (De) of a sage is unfathomable and inexhaustible. Only those who attain this state can properly govern a country. Emperor Xuanzong of Tang (Minghuang) annotated that only those with boundless virtue can truly possess a nation. Heshang Gong (a Han dynasty Daoist scholar) explained that only by not knowing the limits of one's virtue can one preserve the state and benefit the people. Wang Bi (a Wei-Jin period metaphysician) added that governing with limited capability makes true possession of a nation impossible.

"The mother of possessing the state" refers to the fundamental Dao of governance. Emperor Xuanzong stated that those who govern and nurture the people will enjoy enduring blessings. Heshang Gong viewed state governance and self-cultivation as interconnected, with "mother" representing the foundational Dao. If one can preserve the vital essence (Jing) and Qi within the body without damaging the spirit (Shen) of the five organs, longevity can be achieved. Wang Bi further explained that national stability depends on accumulated virtue, just as a tree requires firm roots before flourishing branches can grow.

"Deep roots and firm foundation" serves as a metaphor. Heshang Gong said humans should take Qi as their roots and Jing as their foundation, just as deep roots allow trees to grow lush foliage. Wang Pang (a Song dynasty scholar) supplemented that human nature and life are the roots, while external matters are merely branches. Those who lose their innate nature by pursuing externals damage their roots, leading to exhaustion of Jing-Qi and shortened lifespan. Only through conservation ("restraint") can one protect the foundation - deep roots ensure endurance.

"The Dao of long life and enduring vision" refers to methods for prolonging life. Both Emperor Xuanzong and Heshang Gong agreed that accumulating virtue and strengthening one's foundation constitute the path to longevity. Wang Pang particularly noted that human spirit manifests through the eyes, which lose their radiance at death. Those who conserve Jing-Qi and stabilize their foundation can maintain enduring vitality.

Finally, regarding "governing a great state is like cooking small fish," Emperor Xuanzong explained it as avoiding excessive stirring when cooking small fish, just as governing a large nation shouldn't involve frequent disturbances to the people. This metaphor illustrates that governance should follow natural principles without excessive interference.

This passage uses the metaphor of "cooking small fish" to illustrate principles of governing a nation and cultivating one's self. When preparing fresh small fish, constant stirring will cause them to fall apart—implying that neither state governance nor personal cultivation should involve excessive interference. Governing a large country is like cooking small fish; only by following natural laws (the Dao) can wholeness be preserved.

When the Dao is used to govern the world, even ghosts and spirits do not manifest to cause disturbances. This does not mean that ghosts and spirits do not exist, but rather that by adhering to the Great Dao, Yin and Yang remain in harmony, and spirits remain in their proper places without interfering in human affairs. When the ruler (the Sage) refrains from arbitrary action and avoids disturbing the people, even ghosts and spirits do not harm them.

To elaborate: Just as constantly turning small fish while cooking makes the flesh crumble, excessive governance with complicated decrees leads to chaos among the people. Similarly, a scattered mind in self-cultivation dissipates one's Jing (essence) and Qi (vital energy). Only through stillness and Wuwei (non-action) can one preserve their true nature. The larger the state, the more the ruler must embody tranquility—only then can the hearts of the people be gathered.

The reason ghosts and spirits do not manifest to cause mischief lies in this: When the people are undisturbed, they can live according to their innate nature. Heaven and Earth remain in harmony, all things grow naturally, and spirits remain content in their roles. Only when Yin and Yang fall out of balance do ghosts and spirits seize the opportunity to create disorder. It is not that spirits inherently seek to harm people, but rather that when the Sage (the ruler) remains serene and Wuwei, refraining from harming the people, even ghosts and spirits dare not intrude.

This scripture discusses the relationship between the Dao (the fundamental cosmic principle) and both deities and sages. Wang Bi explains: When the Dao is universally practiced, divine spirits will not harm humans, and people may not even be aware of the spirits' existence. Similarly, sages (those who have attained the Dao) do not harm others, and their extraordinary nature remains unnoticed. This implies that people neither understand why deities are sacred nor why sages are enlightened.

The text points out that ruling through authoritarian means reflects political decline, whereas a state where people remain unaware of the presence of deities and sages represents the highest realization of the Dao. Lü Huiqing further elaborates: Precisely because sages do not harm others, heaven and earth resonate in harmony, and both humans and spirits fulfill their roles without conflict.

Heshang Gong comments: When neither spirits nor sages harm people, the living are governed in the yang realm while the deceased find peace in the yin realm. Emperor Xuanzong of Tang expands on this: If spirits were to harm people, it would endanger the foundation of the state; if sages harmed others, it would lead to the neglect of rituals. Only when neither causes harm can all things fulfill their nature, allowing De (moral power) to naturally circulate between the realms of yin and yang.

Wang Bi concludes that the essence of "neither harming the other" lies in both deities and sages aligning with the Dao's principles. Lü Huiqing ultimately clarifies: In this state, humans attribute virtue to the spirits, and the spirits in turn return virtue to humanity, creating a virtuous cycle.