《道德真經集註(一)》Vol. 9

This scripture passage discusses the proper way for large and small states to interact, with the core principle being the importance of "humility." Various commentators have interpreted this teaching from different perspectives:

Just as rivers and seas can accommodate countless streams because they occupy the lowest position, so too must a great power maintain a humble posture like these vast waters if it wishes to attract the allegiance of all under heaven. Here, the term "lower reaches" (low-lying areas) metaphorically represents an attitude of modesty and inclusiveness - much like how the female (the receptive) often overcomes the male's (the active) restlessness through stillness, demonstrating that gentle composure ultimately commands respect.

Emperor Xuanzong and Heshang Gong observe that when a great power maintains an open and humble attitude, people naturally gravitate toward it. Wang Bi further explains that when a large state takes the initiative to show deference to smaller states ("the great state humbles itself before the small"), it gains their allegiance. Conversely, when small states maintain humility toward greater powers ("the small state humbles itself before the great"), they secure the larger state's acceptance.

Wang Pang particularly emphasizes that such humility isn't passive, but rather represents the wisdom of the feminine principle - using stillness to master movement and softness to overcome hardness. Whether great or small, any state that upholds this Dao of humility obtains what it needs: great powers gain willing submission, while small states receive protection.

Through natural metaphors (rivers converging in the sea) and biological analogies (female-male dynamics), this passage illustrates how in political relationships, lowering one's posture and maintaining humility often yields more enduring benefits than forceful domination.

This passage discusses the Dao (the Way) of interaction between large and small states. If a large state maintains a humble attitude toward smaller states, it will naturally gain their allegiance. Conversely, if a small state serves a larger one with reverence, it will receive protection. Both parties achieve their respective needs, but the larger state must be particularly mindful to maintain humility.

What large states desire is to guide smaller states ("to nurture and govern others"), while small states seek to align themselves with greater powers ("to serve and follow others"). Though both may fulfill their aspirations, the larger state should take the initiative in remaining humble. For while a small state's humility ensures its self-preservation, a large state's humility can attract the allegiance of all under heaven.

The text then describes the nature of the Dao: it is the fundamental source and ultimate refuge of all things ("the profound mystery of the myriad creatures"), encompassing everything like a deep sanctuary. Emperor Xuanzong's commentary explains that all beings rely on this mysterious foundation for their existence. Master Heshang Gong notes that the Dao resembles a shelter for all creatures, containing everything without exception. Wang Bi interprets "profound mystery" (奥) as suggesting protection—all things find shade and shelter within the Dao.

For those who comprehend its principles, the Dao is the most precious treasure ("the treasure of good people"). The virtuous understand that upholding the Dao leads to prosperity while losing it brings decline, hence they cherish it eternally.

This passage explains how different people approach the Dao (the Way) as described in the Daode Jing. Virtuous individuals cherish the Dao as their most precious treasure, adhering to it constantly without daring to deviate. In contrast, those lacking virtue neglect the Dao in daily life, only turning to it for protection when calamity strikes—much like how people regret not having lived humbly once they face emergencies.

The text employs a marketplace analogy: pleasing words circulate as easily as traded goods because both buyers and sellers rush to close deals. Noble conduct, however, influences others profoundly. Just as sages transform the unvirtuous through eloquent teachings on principle and the practice of Wuwei (non-action), guiding them toward goodness.

Even the unvirtuous should not be cast aside. In the era of the Three Sovereigns, when people were simple and honest, how could there have been any notion of abandoning one’s subjects? For those lacking virtue, the proper approach is to transform them through Dao and De (Virtue/Power). Consider social interactions driven by profit: people often envy those superior to them, but if one treats others with gracious words and deeds, even profit-seekers can coexist harmoniously without arousing jealousy.

The passage emphasizes a crucial point: though precious jade and fine steeds hold great material value, none compare to the supreme worth of the Dao. While eloquent words may surpass the exchange of goods, and noble conduct can inspire people from afar, these are merely superficial manifestations of the Dao—let alone the Dao itself in its true essence.

The truly enlightened person who has attained the Dao—is there anything they cannot accomplish in teaching and transforming sentient beings? Therefore, even those who are unvirtuous are not abandoned. Thus, the position of the Son of Heaven (Tianzi) was established, and the Three Dukes (Grand Preceptor, Grand Mentor, and Grand Guardian) were appointed.

Emperor Xuanzong of Tang comments: This was to jointly teach and transform the unvirtuous. Heshang Gong explains: It means ensuring that even the unvirtuous can receive guidance. Wang Bi interprets: This emphasizes using noble positions to propagate the great Dao (the Way).

Even if someone presents precious jade discs and arrives in a carriage drawn by four horses, it still cannot compare to sitting quietly and embodying this great Dao. Emperor Xuanzong remarks: When the Three Dukes assist in governance, even if they bring jade discs so large they must be carried with both arms and arrive in four-horse chariots, it is still inferior to sitting in stillness and cultivating this principle of Wuwei (non-action) to teach and transform the people. Heshang Gong adds: Though offering fine jade and fine horses is valuable, it cannot compare to realizing this great Dao. Wang Bi further explains: The earlier mention of establishing the Son of Heaven and the Three Dukes was to honor this great Dao. Nothing in the world is more precious than the Dao, so no material gift can surpass the attainment of the Dao.

Lü Huijing (Pang) observes: The duty of the Son of Heaven and the Three Dukes is to teach and transform the people. When one masters the Dao, the world naturally submits. Jade discs and chariots were originally used to attract worthy talents—indeed, recruiting the wise is essential to governance. Yet even if one gains such talents, if they themselves do not realize the Dao, the people will still not be convinced. Therefore, it is better to focus on the inner work of cultivating the Dao.

Why did the ancients value this Dao so highly? Emperor Xuanzong responds: This is posed as a rhetorical question.

Heshang Gong says: The ancients treasured the Dao not because it required distant seeking—it could be obtained right within oneself. Can cultivating the Dao avert calamity? Heshang Gong explains: "Having faults" refers to encountering chaotic times or tyrannical rulers, where one might face punishment or execution—yet the Dao can resolve such fatal crises. Lü Huijing states: Because seeking the Dao leads to its attainment, the virtuous cherish it; because it averts calamity, even the unvirtuous rely on it for preservation. Thus, the Dao is treasured by all under heaven.

Emperor Xuanzong concludes: The Dao lies in realization, not in external pursuit—unlike wealth, which can be sought daily. Once realized, one is naturally free from the burden of wrongdoing—why wait until fault arises to seek deliverance? This is why it is the most precious thing in the world. Heshang Gong adds: The Dao and its Virtue (De) are vast and profound, offering complete protection to all beings. Governing the state requires nothing more than serene Wuwei—thus it is truly the supreme treasure of the world.

This passage elucidates the principles for Daoist practitioners in handling worldly affairs. It first presents three essential cultivation practices: "acting through non-action (Wuwei)" (following nature without forcing), "attending to non-affairs" (preparing in advance to avoid trivial matters), and "savoring the flavorless" (comprehending the true essence of Dao). These constitute the daily practice of cultivators. Although non-action serves as the foundation of cultivation, one must not treat concrete matters with negligence.

The text then explains how to approach affairs both great and small: handle significant matters with the same care as minor ones, and treat limited responsibilities with the same diligence as extensive tasks. As Zhuangzi taught, one should never look down upon any person. When facing resentment, resolve it through virtue (De). Cultivating Dao and practicing goodness prevents troubles before they arise, for aligning with heavenly principles constitutes the greatest virtue.

Regarding practical methods: approach difficult problems by starting with what's manageable, and undertake grand endeavors by beginning with small steps. Those who indulge their desires often complicate simple matters and allow minor issues to escalate into major ones. In contrast, sages consistently handle affairs with prudent attention, thus ultimately encountering no true difficulties.

To accomplish great things, one must begin with the small. As Heshanggong noted: calamities often sprout from the most subtle beginnings. Wang Pang (a Song Dynasty scholar) explained that while truly virtuous people uphold the principle of Wuwei (non-action), they maintain meticulous care in handling concrete affairs—just as the Book of Documents advises handling daily governance with "utmost diligence," and Zhuangzi warns that what appears easy is precisely where mistakes often occur. The world's misfortunes frequently stem from negligence; if one remains vigilant toward seemingly trivial matters, ultimately no great failures will arise.

All difficult matters originate from simplicity (Heshanggong's note: complexity develops from simplicity), and all great undertakings emerge from minute beginnings (Emperor Xuanzong of Tang's note: this illustrates the importance of foresight). Wang Pang further elaborates: what appears simple is prone to error through oversight, and subtle matters gradually evolve into significant outcomes.

Thus, the sage never deliberately pursues grand achievements (Heshanggong's note: this reflects an attitude of humility), yet thereby accomplishes greatness (Emperor Xuanzong's note: precisely because they don't forcibly seek difficult undertakings, they ultimately attain lofty status). Wang Pang cites the Book of Songs to illustrate: unresolved minor issues lead to national decline, emphasizing that great governance relies on accumulating small virtues.

Those who make promises lightly often lack credibility (Heshanggong's note: they disregard the weight of their words), and those who consider tasks too easy will inevitably encounter greater difficulties (Emperor Xuanzong's note: rash promises lead to broken trust, careless actions inevitably breed complications). Therefore, even sages handle affairs with prudence (Heshanggong's note: sages deliberate repeatedly to prevent future troubles; Wang Bi's note: if even sages with their wisdom value minutiae, how much more should ordinary people?).

It is precisely for this reason that sages ultimately avoid true difficulties (Emperor Xuanzong's note: by guarding against careless promises and underestimating challenges, they never face major predicaments; Heshanggong's note: sages remain free from calamities throughout life because they understand how to prevent trouble at its inception).

Wang Pang (a Northern Song dynasty scholar) explains that the sage not only exercises caution when matters are small, but approaches all affairs with reverential care, never acting rashly—thus ultimately avoiding difficulties.

This chapter elucidates the principle that "a tranquil state is easiest to maintain." Heshang Gong (Han dynasty commentator) annotates: Whether in self-cultivation or governing a state, preserving a peaceful and serene condition is most easily sustained. Emperor Xuanzong of Tang adds: When human nature abides in stillness, one should grasp this state and prevent its dissipation; when desires and thoughts first arise but have not yet taken form, they can be easily checked at this early stage.

Heshang Gong further explains: Before calamitous desires manifest their first sprouts, they are most easily restrained. Wang Pang likens this to taking preventive measures before events occur. Brittle ice is easily broken (some versions use "crack" instead of "break"), and faint omens are readily dispersed. Emperor Xuanzong remarks: When desires first emerge in their fragile state, severing them is simplest; when misfortunes first show minute signs, preventing them is easiest.

Heshang Gong points out: When problems remain indistinct and minuscule, they are most effortlessly eliminated. Wang Bi (Three Kingdoms period metaphysician) synthesizes: These four points all emphasize careful handling of matters in their concluding phases. One must not neglect prevention simply because problems seem nonexistent, nor ignore elimination because issues appear trivial. Unprevented "nonexistent" problems will materialize; unaddressed minor problems will magnify. If one considers final outcomes with the same vigilance as initial warnings, failure can be avoided.

Wang Pang advocates remedying issues at their inception—this embodies the principle of "governing chaos before it forms." Emperor Xuanzong interprets "acting before existence": The reason it's easy lies in making preparations before situations take shape. Heshang Gong states: Those wishing to act should block the source before events sprout. Wang Bi views this as guarding against unmanifest signs during stable periods.

Regarding "governing before disorder arises," Emperor Xuanzong clarifies: The ease stems from addressing turmoil before it coalesces. Heshang Gong says: Both self-cultivation and statecraft require closing disaster's gate before confusion emerges. Wang Bi considers this controlling matters while they remain minute. Just as a massive tree embraced by arms grows from the tiniest sprout.

This passage elucidates the natural laws of development and transformation, along with the wisdom of sages in handling affairs. Just as building a nine-story tower begins with accumulating one basket of earth, and a thousand-mile journey starts with the first step beneath one's feet, these examples demonstrate how all things develop gradually from small to large, from near to far.

Through these three analogies, Laozi teaches us that sages do not forcibly initiate the beginning of things, fearing that once started, matters may grow increasingly complex, ultimately deviating from their root and creating future troubles. Therefore, when facing the transformations of phenomena, sages use the "nameless simplicity" (referring to the authentic state of the Dao) to stabilize the situation. This reveals the profound foresight of sages, who prevent problems before they arise.

Excessive action, in fact, leads to failure. For instance, deliberate striving disrupts the natural state; clinging to benevolence and righteousness causes the loss of true compassion; and pursuing external appearances depletes inner spirit (Shen). Similarly, excessive attachment results in loss. Ordinary people often fail because they cannot follow the natural course of things, forcefully seeking what lies beyond their grasp, or because they cannot relinquish their attachments and thus lose what they should rightfully attain.

The reason sages never fail is that they do not act with forced intention. They do not pursue extravagant appearances, crave sensory pleasures or material gains, nor do they harm others. Sages also do not cling to possession—they use virtue (De) to enlighten the ignorant and material resources to aid the impoverished, and thus they never lose anything. Because they maintain their original authenticity, all people under heaven can preserve their true nature.

Ordinary people often fail just when they are on the verge of success. This is because when they begin doing good, they often ruin their own achievements as they approach completion. It is like striving too hard in one's endeavors, only to see them collapse at the final step.

When one's virtue (De) is nearing fulfillment, if one becomes obsessed with power, pursues empty fame, indulges in luxury, or grows arrogant and complacent, it will lead to self-destruction. Wang Bi (a Wei-Jin period metaphysician) explains this as the consequence of failing to maintain virtue from beginning to end. Lü Huiqing (a Song dynasty scholar) adds: All things follow their natural course—when the time is ripe, the fruit will come naturally. The Zhuangzi states: True excellence requires long accumulation, yet ordinary people fail to understand this. Impatient and impulsive, they interfere with natural laws through artificial effort, often ruining near-success—this is the fault of forcing human will over nature, defying the Mandate of Heaven with selfish desires, and prioritizing worldly affairs over the Great Dao (Da Dao).

If one treats the end with the same caution as the beginning, failure becomes impossible. Emperor Xuanzong of Tang (a commentator) explains: Maintaining the same virtuous intention at the end as at the start prevents mistakes. Heshanggong (a Han dynasty commentator) emphasizes: The conclusion must be as earnest as the beginning—no slackening is allowed. Lü Huiqing uses farming as a metaphor: A farmer need only plow deeply and weed diligently; autumn will naturally bring the harvest. This is the principle of following nature.

Thus, the sage pursues what ordinary people neglect. Heshanggong says: While commoners chase prominence, the sage remains hidden; while they adore ornamentation, the sage stays plain; while they crave beauty, the sage cultivates virtue (De). Lü Huiqing notes: The sage is not entirely without desire but regards "non-desire" as the true pursuit, hence not valuing rare treasures.

Emperor Xuanzong clarifies: Rare objects exceed innate needs—the sage does not force what lies beyond their nature, thus preserving their original essence. Heshanggong illustrates: The sage is not deluded by fine robes, nor do they scorn stone while coveting jade. Wang Bi analyzes: Even small desires stir contention; trivial treasures invite theft. Lü Huiqing elaborates: The sage's "non-action" (Wuwei) does not mean forgetting everything—it simply means not overstepping natural bounds to demand more. Food and clothing are basic needs, yet fools lose their true nature chasing rarities. Thus, the sage uses "pursuing non-desire" to correct this deviation and restore people to their original nature.

Regarding learning, Heshanggong states: The sage learns what ordinary people cannot—while commoners study schemes and deceit, the sage learns to follow nature; while they master statecraft, the sage cultivates self-refinement and upholds the Dao (Dao).

This passage discusses how ancient masters who skillfully applied the Dao (the Way) for self-cultivation and governance acted differently from ordinary people.

Those who truly understood the Dao did not use cunning intelligence to educate the people, but rather helped them preserve their innate simplicity. Heshanggong (the classic commentator) explains that they avoided teaching the masses through clever deception, instead instructing through Dao and De (Virtue/Power) to maintain the people's unadorned nature. Emperor Xuanzong of Tang (another commentator) adds that rulers skilled in applying the Dao didn't display the Way directly, but guided people back to their natural, pristine state—appearing foolish yet embodying great wisdom.

The difficulty in governing people today stems precisely from their excessive cleverness. Wang Bi (the commentator) points out that what's called "enlightenment" here actually refers to the pursuit of cunning artifice that obscures one's true nature, while "foolishness" represents preserving natural authenticity. Wang Anshi further clarifies that this "foolishness" doesn't mean ignorance of affairs or violation of laws, but rather returning to fundamental truth by eliminating clever pretenses—like the Book of Songs describes as "conforming to natural principles without conscious effort."

Therefore, when sages governed the world, they didn't rule through cunning intelligence, yet achieved national stability. Governing through cleverness becomes a nation's misfortune, while ruling without it brings blessing. Understanding this distinction constitutes the essential principle of governance. Maintaining this "non-use of cunning" consistently represents the most profound De. This Virtue runs deep and vast—appearing contrary to conventional wisdom yet ultimately leading to perfect harmony.

This passage examines two contrasting approaches to governing a nation and their consequences.

Excessive reliance on cunning strategies in governance actually invites disaster. When rulers appoint too many ministers skilled in political maneuvering, these officials create overly complex laws that ironically breed more deceitful behavior. As Heshang Gong (a key Daoist commentator) observed, employing clever individuals to administer state affairs leads to distancing from Dao (the Way) and De (Virtue/Power), resulting in the abuse of authority and harm to the nation. Wang Bi (a Wei-Jin period Neo-Daoist scholar) similarly noted that when rulers use manipulative tactics to control the people, the populace responds with even more sophisticated methods of evasion, escalating cunning behavior. This aligns with Zhuangzi's warning that "opening the floodgates of human cleverness gives rise to thievery and harm."

In contrast, governing without cunning artifice brings prosperity to the state. Emperor Xuanzong of Tang remarked that appointing simple and virtuous officials—those who avoid political scheming—naturally fosters social purity, harmony among the people, and bountiful harvests. Heshang Gong explained that when governance avoids clever strategists, the populace maintains integrity, and harmony prevails between rulers and subjects. Wang Pang (a Song dynasty scholar) further elaborated that rulers should emulate the Dao of heaven—true sages practice Wuwei (non-action) in governance, enabling the world to return to its original simplicity. This echoes Zhuangzi's teaching that "conforming to heaven's Dao generates De (Virtue)."

The passage concludes by highlighting that understanding the distinction between these two approaches reveals the fundamental principle of governance. Emperor Xuanzong stated that if rulers recognize the dangers of cunning artifice and the benefits of pure De (Virtue), appointing virtuous ministers makes them models of statecraft. Heshang Gong summarized these methods as "cleverness" versus "non-cleverness," noting that the former invites calamity while the latter brings blessings—a principle equally applicable to self-cultivation and state governance.

This passage elucidates the fundamental principles for governing a nation and cultivating one's character. The term "standard model" (楷式) can also be written as "investigative model" (稽式), referring to eternal and unchanging laws. Those who comprehend these fundamental principles possess "Mysterious Virtue" (玄德, Xuande).

Emperor Xuanzong of Tang explained that when a ruler understands how to appoint worthy individuals, this constitutes the most profound virtue. Master Heshang Gong's commentary states that Mysterious Virtue is the De (Virtue) that aligns with the Dao of Heaven, benefiting both self-cultivation and state governance. This Mysterious Virtue is so profound that ordinary people cannot fathom its depths. Wang Bi maintained that timeless principles never become obsolete, and comprehending these constitutes Mysterious Virtue.

Those with Mysterious Virtue act contrary to ordinary people: while commoners constantly seek personal gain, those possessing Mysterious Virtue understand the importance of giving to others. Wang Bi described this as returning to original simplicity, while Wang Pang explained that although such actions may appear contrary to worldly conventions, they ultimately achieve great governance. Ordinary observers often see only surface appearances while missing the fundamental truths.

This leads to the state of "Great Accord" (大顺). Emperor Xuanzong stated that profound Mysterious Virtue enables people to return to their roots and accord with their natural dispositions. Master Heshang Gong viewed this as aligning with heavenly principles. Wang Pang noted that while virtuous governance may seem to defy conventional wisdom, it ultimately achieves great order because it follows the greater cosmic flow.

Chapter 66 discusses why rivers and seas become kings of all streams: their ability to accommodate countless tributaries stems from their willingness to occupy low positions. Master Heshang Gong compared this to how people naturally follow enlightened rulers. Emperor Xuanzong explained that rivers and seas gather all streams precisely because of their humility. Wang Pang interpreted "king" (王) as meaning "to return to" - without attempting to dominate all things, everything naturally comes to them.

Therefore, when sages wish to stand above others, they should emulate the humble speech of rivers and seas; when they wish to lead the multitude, they must place personal interests after those of the people. Master Heshang Gong's commentary: Sages should model themselves after the humility of rivers and seas - to lead the people, they must first consider the people's welfare.

This passage elucidates the way of the sage in engaging with the world. Laozi states that although the sage (referring to a ruler who embodies the Dao) occupies a position above the people, they do not feel burdened. Because the sage never exploits their noble status to oppress the populace, the people support them without feeling any pressure.

When the sage stands at the forefront to lead, the people do not feel harmed. Emperor Xuanzong of Tang explains that humility is the foundation of De (Virtue/Power)—the higher one's position, the more gentle one should be. Because the sage remains humble and yielding, the people follow naturally like children following their parents, thus feeling no obstruction when led forward. Heshang Gong (a Han dynasty commentator) adds that when the sage leads, they never let their brilliance overshadow those behind. The people draw near to them as they would to their parents, never entertaining thoughts of causing harm.

For this reason, all under heaven gladly elevate them as sovereign without weariness. Heshang Gong observes that the sage cherishes the people as deeply as one would an infant, making all under heaven willingly support them. Wang Anshi (Pang) points out that the sage acts this way not for personal gain, but purely through the natural expression of De. The more humble and yielding they are, the more their nobility shines; the more they willingly take the rear position, the more naturally they lead.

The key lies in the sage's refusal to contend with others. Heshang Gong notes that precisely because the sage doesn't compete for position, no one in the world can contend with them. Emperor Xuanzong explains that through humble yielding and non-contention, the sage wins universal admiration—who then would oppose them?

The subsequent Chapter 67 states: "All under heaven say that my Dao is vast, resembling nothing recognizable." Laozi explains that precisely because the Dao is supremely vast, it resembles no particular thing. Heshang Gong clarifies that those with true great De avoid the calamities of fame by appearing simple-minded, making no deliberate distinctions between high and low. If the Dao resembled any particular thing, it would long since have become insignificant. Here "resemblance" refers to cleverness—meaning that if the Dao manifested like eloquent, intelligent people, it would paradoxically limit itself.

This passage discusses various commentaries on the "Three Treasures" concept from Laozi's Daode Jing. The core idea is that the true Dao appears subtle yet contains immense power.

First, it explains the principle that "the great Dao is supremely subtle." Emperor Xuanzong of Tang (Minghuang) held that the true Dao is so vast it cannot be compared to any concrete form. If it resembled other worldly things with specific appearances, it could not be called "great." Both Heshang Gong (the River Elder) and Wang Pang (a Northern Song scholar) similarly maintained that the Dao's greatness lies precisely in not imitating any particular thing. Just as a father doesn't imitate his son, those who attain the Dao should have all things follow them, not the reverse.

The passage then elaborates on the meaning of the Three Treasures:

The first treasure is "compassion" (ci). Heshang Gong interprets this as caring for the people like nurturing an infant. Wang Pang specifically notes that "compassion" is used here rather than "benevolence" (ren) because the latter emphasizes external manifestations, while "compassion" is more fundamental—an innate, fatherly love arising from one's inner nature.

The second treasure is "frugality" (jian). Heshang Gong explains this as exercising restraint in taxation, like taking only what one needs from oneself. Wang Pang identifies three virtues within "frugality": reducing desires, valuing fundamentals, and cherishing resources. Quoting Confucius' saying, "In rituals, rather than extravagance, better be frugal," he shows how sages advocate returning to essentials.

The third treasure is "daring not to be first in the world." Emperor Xuanzong interprets this as: compassion enables widespread salvation, frugality ensures sufficiency, and not striving to be first allows endurance. Heshang Gong describes it as maintaining humility without seeking prominence. Wang Pang compares it to the Hexagram of Modesty in the Yijing, seeing this attitude as aligning with the fundamental principles of heaven, earth, humanity, and spirits.

All commentaries emphasize that what worldly people value may be superficial "greatness," while the Three Treasures cherished by Daoist practitioners appear subtle yet form the foundation of true greatness. As Emperor Xuanzong states, upholding these treasures can cultivate the self and govern the state. Heshang Gong likewise points out that this is precisely the sage's secret to maintaining greatness.

This passage discusses the three treasured virtues esteemed in Daoism: compassion, frugality, and humility. Several classical commentators (Emperor Xuanzong, Heshang Gong, Wang Bi, and Wang Pang) offer varying perspectives on their significance.

First is compassion (ren'ai zhi xin, the heart of benevolent love), which grants true courage. Emperor Xuanzong explains that the benevolent act swiftly, thus displaying courage in aiding others; Heshang Gong asserts such love emboldens people to fulfill filial and loyal duties; Wang Bi notes that compassion ensures victory when used offensively and stability when employed defensively; while Wang Pang emphasizes that non-contending compassion constitutes the greatest bravery.

Next comes frugality, which enables expansive achievement. Emperor Xuanzong interprets frugality as accumulating resources to broaden one's virtuous influence; Heshang Gong states that when rulers practice thrift, the people prosper; Wang Bi observes that frugality prevents the exhaustion of the world's resources; Wang Pang criticizes those who flaunt extravagance as having narrow vision, whereas true expansiveness means never letting trivialities damage fundamentals.

The third virtue—"daring not to be first in the world" (non-contention)—paradoxically qualifies one to lead. Emperor Xuanzong remarks that those embodying compassion and frugality while yielding will never be rejected; Heshang Gong identifies this as the mark of Dao-attained individuals; Wang Bi explains that only by putting oneself last can one become a leader who benefits all; Wang Pang adds this is simply the sage's mode of conduct, as the true Dao doesn't follow behind things.

The text then critiques three corresponding errors: abandoning compassion for martial prowess, discarding frugality for extravagance, and rejecting humility to contend for precedence. Emperor Xuanzong warns these lead to harming others, squandering resources, incurring resentment, and eventual ruin. Heshang Gong declares such paths suicidal. Wang Pang condemns them as using artifice to disrupt nature and worldly concerns to suppress heavenly principle—even survival under such conditions constitutes a loss of life's meaning. The conclusion reaffirms these three treasures as innate heavenly virtues (tian de benzhi) inherent to our original nature.

Wang Bi (classic commentator) explains: True righteousness means mutual care without shunning danger. Wang Pang (another commentator) adds that this "righteousness" resembles the disciplined formation of a regular army - maintaining strict readiness without rash engagement. When rulers treat their people with parental love, the people naturally reciprocate with filial devotion, achieving harmony without coercion. Cases of soldiers rebelling invariably stem from the superiors' lack of compassionate care. An alternate version states: With compassion as one's guide, victory follows in battle and stability in defense.

Emperor Xuanzong of Tang annotates: Compassionate warfare excels in preserving lives; compassionate defense shines in calming hearts. When both superiors and subordinates achieve mutual safety, victory and stability naturally follow. Heshang Gong (commentator) remarks: Those embodying compassion attract people's allegiance, creating united strength that ensures triumph in battle and steadfastness in defense. Wang Pang observes: If even warfare and defense - inherently violent matters - must root themselves in compassion as fundamental virtue, how much more so should other endeavors.

Regarding the phrase "Heaven saves through compassionate protection," Emperor Xuanzong interprets: Compassionate guardianship secures not only human harmony but also celestial assistance. Victorious battles manifest Heaven's salvation; impregnable defenses demonstrate Heaven's protection - both stemming from compassion. Heshang Gong states: When Heaven intends to deliver the virtuous, it invariably endows them with compassionate nature for self-perfection. Wang Pang contends: The Three Treasures (Dao, Scriptures, and Master) all center on compassion - Heaven's saving protection comes precisely through this quality.

Chapter 68 discusses how exemplary commanders avoid martial arrogance. Emperor Xuanzong explains: "Shi" refers to governance - those skilled in governing through Dao value virtue above martial prowess. Heshang Gong emphasizes prioritizing morality over brute force. Wang Bi notes: Military leaders glorifying strength inevitably become oppressors. Wang Pang clarifies: "Shi" doesn't denote perfected virtue, but rather discernment or courage - yet true leadership fundamentally rejects martial posturing, establishing virtue as its cornerstone.

On "skilled warriors remain anger-free," Emperor Xuanzong comments: When conflict becomes unavoidable, compassionate engagement defines true skill - hence no reliance on rage. Heshang Gong interprets: Dao-aligned warriors eliminate malice internally, preventing calamity at its source without anger-driven violence. Wang Bi observes: Responding rather than provoking, following rather than initiating - this prevents wrath. Wang Pang cites King Wu's punitive expedition against Tyrant Zhou as demonstrating how righteous anger arises only from absolute necessity.

This passage elucidates the fundamental principle of governing the world: transforming others through De (Virtue) rather than conquering through force. Those truly skilled at overcoming adversaries never rely on contention to achieve victory. Emperor Xuanzong of Tang explains that military triumph stems from internal unity—when harmony prevails, complete victory is attained without engaging in battle, representing the most sublime form of conquest.

Heshanggong (a Han Dynasty Daoist scholar) adds that using the Dao to overcome enemies involves influencing both near and far through benevolent De, naturally subduing opponents without contention. Wang Bi (a Wei-Jin era metaphysician) similarly emphasizes the principle of non-contention. Wang Pang (a Song Dynasty scholar) distinguishes between "De" and "affairs": while certain situations may appear contentious on the surface, these are merely practical matters; true Virtue never involves struggle.

Those adept at employing others always position themselves humbly. Emperor Xuanzong observes that to make subordinates exert their full effort, leaders must first demonstrate humility. Heshanggong explains that when those in high positions condescend to lower themselves, this embodies the De of non-contention. Wang Pang notes this belongs to the realm of Virtue rather than practical affairs, exemplifying the De frequently discussed in the Daode Jing.

Mastering these principles means skillfully harnessing others' strengths. Heshanggong states that only those who humble themselves can genuinely mobilize their subordinates' power. Wang Bi adds that if leaders fail to lower themselves, others will not serve wholeheartedly. Wang Pang contends that such conduct naturally draws universal support, effortlessly surpassing even the mighty.

This is called "matching Heaven"—aligning one's Virtue with the celestial Dao. Heshanggong remarks that practitioners of these principles attain De comparable to Heaven itself. Wang Pang clarifies that by cultivating Virtue without clinging to specific affairs, one fully realizes their innate nature and perfects human conduct, thus becoming worthy of Heaven's counterpart.

Emperor Xuanzong concludes: excelling in victory manifests the De of non-contention; humility demonstrates the art of employing others—those who achieve this become worthy of the celestial throne, representing the most vital principle since antiquity. Heshanggong terms this the "ultimate Dao of ancient times," while Wang Pang calls it the "Great Central Dao" (the most balanced and perfect truth). This commentary originates from Collected Annotations on the Daode Zhenjing, Volume 9.