《道德真經玄德纂疏》Vol. 10

Collected Annotations on the Mysterious Virtue of the True Scripture of the Dao and De, Volume Ten (Excerpt): A Plain-Language Interpretation

Volume and Compilers

This book contains the Tang emperor Xuanzong’s imperial commentary and explanatory notes. It also brings together earlier commentaries by Heshang Gong, Yan Junping, Li Rong, and others. Master Cheng Xuanying of the Western Florescence tradition wrote the explanatory notes, and Qiang Siqi of Mengyang compiled the work. This excerpt corresponds to Chapter 35 of the Dao De Jing (Classic of the Dao and De), “Holding to the Great Image.”

Note on the Chapter (Editor’s Note)

“Holding to the Great Image” follows the previous chapter because that chapter discusses benefiting things while forgetting one’s achievements. This chapter makes clear that when a person can forget their achievements, all things will turn toward them. The chapter has three parts: first, it explains that all things can find refuge and benefit; second, it uses music and fine food as metaphors to show that principle and teaching should be open and unadorned; third, it explains that the Dao is beyond form, color, and sound, yet its wondrous workings are inexhaustible.

All Things Turn Toward It and Find Benefit

The Five Sacred Peaks each have their own form, with Mount Tai, foremost among them, held in highest regard. Once Heaven, Earth, and humanity—the Three Powers—are established, the sage ruler occupies the honored position. When the guiding principle is raised, the people naturally turn their attention to it; when the pivot is held, all quarters naturally submit. This is what it means to “hold to the Great Image.” All under Heaven turns toward such a ruler. When the virtue of emptiness and self-forgetting is great, the way of “advancing while seated”—quietly cultivating virtue—can also be made great.

How could this compare with the lofty music of “White Snow in Spring”? The old melodies of Ying were played, yet no one truly understood them. A fragrant bait and red-scaled fish might make passersby stop, but they gain nothing from it. From this we can see that the flavor of mysterious words is subtle: ordinary people taste them but do not understand. The principles of the Golden Standard—the law of Heaven—are clear, yet foolish people seek them and cannot attain them. Who but one who “holds to the Great Image” can truly apprehend them?

Scripture

Hold to the Great Image, and all under Heaven will turn toward it.

Imperial Commentary by Emperor Xuanzong of Tang

The Great Image is the Dao. When an emperor holds to this Dao in governing all under Heaven, all things will turn and attach themselves to him.

Imperial Explanatory Notes by Emperor Xuanzong of Tang

“Hold” means to keep and maintain; the “Great Image” is the Dao. The passage means that when a ruler holds to the Great Dao in governing all under Heaven, things are accomplished through Wuwei (non-action). All things find their proper place, and people turn toward a ruler who follows the Dao, observing the seasons and the customs of the people. Hence it says, “all under Heaven will turn toward it.”

Commentary by Heshang Gong

“Hold” means to keep; the “Image” is the Dao. The sage holds to the Great Dao, and the people of all under Heaven turn their hearts toward him. When he cultivates himself, the celestial spirits come and go within him.

Commentary by Li Rong

The Great Image has no form. What has no form is the great Dao of emptiness and nothingness. “Hold” means to maintain with undivided focus. One can establish oneself in the realm of mysterious De (Virtue/Power) and devote oneself to the gate of stillness and obscurity. When there is the Dao, things turn toward it; hence it says, “all under Heaven will turn toward it.”

Note: In the Laozi, the “Great Image” often represents the Dao in its entirety, which cannot be grasped as a concrete form. “Turn toward” means to return to it and draw near to it. The chapter’s central idea is that both governing and self-cultivation require keeping to openness and simplicity. Only by avoiding the use of sights and sounds to entice people can one truly draw their hearts.

Commentary on “All Under Heaven Turn Toward It”

In his commentary, Cheng Xuanying explains that “turn toward” means to attach oneself and draw near, while “hold” means to take up and keep. The passage says that one does not cling to grasping, yet can still hold fast; one holds to something, yet does not become attached to any one thing. The “Great Image” is like the form and appearance manifested by the Great Dao. It refers to the sage mentioned in the previous chapter, who “completes the work without dwelling on it,” maintains the formless image, and is always skilled at saving and guiding all things. That is why all under Heaven turn toward him. Zhuangzi tells of Wang Tai: he stood without teaching and sat without debating; people came to him empty and left fulfilled. Confucius, too, wished to lead all under Heaven to turn toward such a person.

“Those who turn toward it are not harmed; they find peace, balance, and harmony.”

Emperor Xuanzong’s Imperial Commentary: When things come and go without harming one another, they can dwell in peace and harmony.

The Imperial Subcommentary: People from all directions come in admiration of the Dao. When the ruler settles them through the Dao and does them no harm, all under Heaven can dwell in peace. “Balance” refers to harmony in governance and teaching; “harmony” refers to the flourishing of achievements.

Heshang Gong: When the people all submit without harming one another, the state is secure, families are at peace, and all under Heaven enjoys peace. Those who cultivate themselves do not harm their spirit; then the body is at ease and the lifespan is long.

Rong Yihao: When oily clouds spread, all things are moistened; when nourishing rain falls, the grasses flourish. This is simply a benefit that comes from moistening even the smallest things. From this we can understand what it means to turn toward the Great Dao without causing harm: when the body and spirit are unmoved, this is called “peace”; when life and death merge into one, this is called “balance”; when self and other are mysteriously united, this is called “harmony.”

Cheng Xuanying: “Harmony” means vastness. All living beings come to the sage and receive benefit without loss. This benefit is peace and accord, like the teaching of the Mahayana. To say “not harmed” is to free beings from suffering; to say “peace and balance” is to give them joy.

Using music and food as metaphors to explain the Dao’s subtle, empty teaching

“Music and food make passing travelers pause.”

The Imperial Commentary: Music gathers people through sound; food gathers them through taste. Passing travelers only stay for a while and do not remain long.

The Imperial Subcommentary: This is a metaphor. When a ruler holds to the Great Image, people throughout the land turn toward him, just as travelers passing a home with music and food will stop.

Heshang Gong: “Food” means delicacies; “passing traveler” refers to a person who is single-minded. If a person takes the Dao as their joy, they become single-minded and stay. If they depart, it is like returning from fullness to emptiness, hurrying on like a traveler passing through.

Rong Yihao: The five tones are “music,” and the eight delicacies are “food.” A person’s body is lodged in the world for a hundred years, like a passing traveler. “Pause” means to stay or to find something to rely on.

A Plain-Language Interpretation

Most people are captivated by sights, sounds, and flavors. They stop when music begins and lose themselves in fine food, yet few are willing to settle their minds and turn toward the Dao (the Way). When a ruler uses the Dao’s quiet stillness and Wuwei (non-action) to guide the people, its words often seem “so bland they have no flavor.” They do not provoke an immediate response, as worldly admonitions do with their “five flavors” of flattery, fear, and shame.

Commentators such as Heshang Gong explain that the Dao does not stimulate the tongue like sour, salty, sweet, bitter, or pungent tastes. Cheng’s commentary and others say that the Dao at its deepest is empty, still, subtle, and remote—without form or sound—and so its words seem plain. People love bustle and fear solitude, treating excitement as beautiful and plainness as dull. They therefore enjoy only pleasing sounds, while few are willing to savor the “flavorless Dao.” This is why music and food serve as metaphors for the passage’s lament.

The third section describes the Dao’s wondrous workings: “Look, and it is not enough to see”—the eye cannot make out its form. “Listen, and it is not enough to hear”—the ear cannot discern its sound. “Use it, and it cannot be exhausted”—yet when the Dao is applied to governing the state or cultivating oneself, its effects are limitless and never spent. Here, “exhausted” means “used up.” The Imperial Commentary says that ruling through the Dao’s stillness does not depend on many words or constant scrutiny. It is neither harsh and fussy nor reliant on loudly proclaimed laws. Thus, on the surface, it is “unseen and unheard”; beneath the surface, however, the years bring surplus, all things live in harmony, and a simple, wholesome way of life flourishes. This is what it means for its use to be inexhaustible.

In short, unlike music or delicacies, the Dao does not cater to the senses, yet it is something we cannot be without for even a moment. It seems plain, without form or sound, but its workings flow on without end.

The Classic: Collected Subcommentaries on the Mysterious De of the True Scripture of the Dao

Scripture and Commentary in Plain Language

On the lines “Look, and there is not enough to see it,” and related lines

Heshang Gong says: Look with your eyes, but you cannot see it all or be satisfied by what you see, because the Dao has no fixed form. It cannot be grasped by the eyes like the five colors—blue-green, red, white, black, and yellow. Listen with your ears, but you cannot hear it all or be satisfied by what you hear, because the Dao cannot be clearly distinguished by the five tones—gong, shang, jue, zhi, and yu. Use it, yet it is never exhausted. Govern a country by the Dao, and the country will grow rich and its people will prosper. Cultivate yourself by the Dao, and your life will be prolonged. It will never reach an end or be used up.

Rong says: “Ji” means “exhausted.” What the physical eyes can see is often clouded by colors such as blue-green and yellow; what the ears can hear is often carried away by sounds such as gong and zhi; what the heart covets is often blinded by the profits of precious things. Precious things may be useful, but their benefits have an end. Sounds may be pleasing to the ear, yet the deaf cannot hear them from afar. Colors may be lovely, yet the blind still grope even nearby. Those who know when enough is enough understand that indulging in fine foods and delicacies brings these troubles. The Dao of quiet simplicity and non-action is different. Though the eyes cannot “see it to their fill” through outward forms, those who awaken to it can see through everything and understand it all. Though the ears cannot “hear it to their fill” through the tones of gong and shang, those who accord with it are more perceptive than ordinary people. Though the heart cannot “use it to its fill” by calculating material wealth, those who put the Dao to work can use it without limit. The world favors the former; this is how those devoted to gain and loss behave.

Cheng Xuanying’s subcommentary says: “There is not enough to see it”—the utmost Dao is profound and mysterious, beyond form and color. It cannot be grasped by sight like wine, meat, and delicacies. “There is not enough to hear it”—the great sound is rare and faint; its essence is not the tones gong, shang, jue, zhi, and yu. How could it be heard clearly with the ears like bells and drums? “Use it, and it is not exhausted”—“ji” means “exhausted.” The words of the utmost Dao are plain, quiet, and far-reaching, neither sound nor color, beyond seeing and hearing. The heart is like a bright mirror: when things arrive, it reflects them. It is also like an empty valley echoing back a sound: when touched, it responds and connects. Thus we understand that the “use of what is useless” has a function that cannot be exhausted.

Chapter Thirty-Six: “If You Would Draw It In…”

(Continuing from the previous chapter: The previous chapter explained directly that all things turn to the great sage who has forgotten achievement. This chapter follows to show how one who has forgotten achievement uses expedient methods and responds to circumstances. The sage has many ways of manifesting and transforming: sometimes teaching a lesser doctrine in response to conditions, sometimes inspiring and expounding the Great Vehicle. Thus the true body and the responsive body, provisional wisdom and real wisdom, are used together: provisional wisdom draws in those of lesser capacity, while real wisdom guides those of higher capacity to liberation. There are differences of degree between the provisional and the real. This chapter now…)

A Commentary on the Profound Virtue of the True Scripture of the Dao and De

1. The Expedient Way and the Real Way: First “the Great Image,” Then “Drawing In and Spreading Out”

To explain this meaning briefly, this chapter may be divided into three parts:

First, showing how the expedient way benefits beings and advances the methods of cultivation.

Second, comparing the two kinds of wisdom and showing that the expedient falls short of the real.

Third, using an analogy to show that the expedient way cannot be revealed to everyone.

First: Showing how the expedient way benefits beings and advances the methods of cultivation

When the Great Dao proceeds in its natural course, it may appear “foolish.” But if one calculates in the opposite direction—thirsting to drink a river dry, wasting one’s efforts chasing the sun when death is near, or seeking life by sucking dew while delighting in the hope of “ascending amid rosy clouds”—then spring blossoms and summer flourishes, and the four seasons unfold; rain disperses and clouds gather, and the seven celestial bodies fall into harmony.

Sometimes one must “reverse” before one can “unite”: this illustrates the clear principle followed by the noble person. Sometimes one must “change course” and then set things in motion anew: this offers an image of the virtuous person’s quiet withdrawal. How could one be like the blind, remaining ignorant yet still attached to the gateway of desire, and thereby surely lose the state of “sitting still while the mind races”? This is like a fish swimming out of water, or a sharp weapon displayed to others. Faced with such ordinary delusion, how could words and sighs ever suffice?

2. The Scripture and Imperial Commentary: Straight Words Seem Reversed; Expediency Must Accord with What Is Right

Scripture:

If you would draw something in, you must first let it spread out.
If you would weaken something, you must first let it grow strong.
If you would abolish something, you must first let it flourish.
If you would take something away, you must first give it.
This is called subtle clarity.

Imperial Commentary:

The Scripture says, “Straight words seem reversed”; the Changes says, “Through yielding, one exercises expediency.” Expediency means going against the ordinary course while remaining in accord with what is right. Thus the noble person values acting expediently when it accords with what is right, whereas the petty person uses expediency for deceit and trickery. Confucius said that one may be able to stand together with someone, yet not necessarily be able to discuss expedient action with them. How true!

In the previous chapter, Laozi speaks of “holding to the Great Image”; this refers to the real. This chapter follows with “drawing in” and “gathering”; these refer to the expedient. To discern the different capacities of living beings, the sage brings the expedient and the real into alternating view, so that they may ultimately reach the domain of nature and life. Yet the confused claim that this goes against the meaning of the Dao and De. How lost they are, and how blind to their misunderstanding!

Thus, if one wishes to draw in the desires of living beings, one first lets their self-indulgence expand to the extreme. Once they have trapped themselves in desire, they will then be ready to draw back. The same principle applies, in brief, to weakness and strength, and to the other pairs. This way is subtle, yet its effects are clearly evident; hence the words, “This is called subtle clarity.”

Commentary on the Imperial Commentary:

“Draw in” means to gather. This passage shows how sages use the expedient way to guide and transform living beings. People have dull or keen capacities, and teachings likewise have expedient and real forms. To discern the different capacities of living beings, the sage brings the expedient and the real into alternating view: those of keen capacity move toward goodness when they see it, and correct themselves when they make mistakes.

3. A Plain-Language Explanation

The four parallel lines, in a common reading:

• To help someone draw in and restrain themselves: first let them spread out to the extreme. Their self-indulgence will trap them, and only then will they be willing to draw back.
• To make someone weaker: first let them grow too strong.
• To abolish something: first let it flourish to its height.
• To take something away: first give until the other person cannot let it go.

This is not advice to harm others. It means that when sages guide the desires and capacities of living beings, they use expedient means that run counter to the direct teaching of the Great Image, much as the Changes speaks of “exercising expediency”: going against the ordinary rule while remaining aligned with the meaning of the Great Dao.

When a noble person acts expediently, they accord with what is right; when a petty person does so, it becomes deceit. That is why Confucius said one may be able to follow the constant way together, yet not necessarily be able to discuss changing circumstances together. The expedient way cannot be disclosed carelessly to everyone; the passage below will explain why “sharp weapons should not be displayed to others.”

How this relates to the previous chapter:

Holding to the Great Image is the real; drawing in and spreading out are the expedient. People’s capacities may be dull or keen, so the expedient and the real are shown in alternation. The aim is to bring people at last to the domain of nature and life. To think Laozi is opposing Dao and De is to misread him.

4. In Brief

To draw in, first spread out; to weaken, first strengthen; to abolish, first let flourish; to take, first give. This is called subtle clarity: the expedient way is subtle in its means, guides and transforms living beings, and makes its results plain.

Plain-Language Interpretation

To simplify the presentation of skillful means is to reach deeply into the source. Sentient beings of dull capacity have been mired in confusion and attachment for a long time; unless they are first guided through expedient methods, they cannot be brought back to the right path.

Only by presenting the methods of skillful means in a simple way can one reach deeply into the root. When beings of dull capacity have long been confused and attached, they cannot turn back and follow the right path unless they are first guided by expedient methods.

Thus, if one wishes to gather in people’s desires, one first lets their extravagant impulses expand to the utmost. Once they are trapped in their own cravings, they will naturally draw those desires back in. The same principle applies to strength and weakness, and to other such matters. Extend this reasoning, and none will fail to see its truth.

At first, these words may seem contrary to the Dao. Only by reaching the utmost mystery can one understand the relation between expedient means and reality.

As the commentary says: “When a noble person uses expedient means, what matters is that they accord with what is right. When petty people use them, they become deceit and trickery.” The following passage also says that this cannot be shown to others precisely because the Dao of expediency is difficult.

Heshang Gong says: “If you would draw something in, you must first let it spread out.” First let it expand so that extravagance and indulgence reach their limit. “If you would weaken something, you must first let it grow strong.” First let it become strong so that it brings calamity upon itself. “If you would bring something down, you must first let it rise.” First let it flourish so that pride makes it vulnerable. “If you would take something away, you must first give it.” First give it enough for greed to reach its peak. This is called subtle clarity: the Dao is subtle, yet its effects are plain.

Yan says: These four principles show that once the sages are set aside, De arises of itself; once cleverness is abandoned, transformation proceeds on its own. One gathers in the hearts of all under Heaven, and they expand of themselves; one weakens the will of all under Heaven, and they strengthen themselves.

Rong says: “If you would draw something in, you must first let it spread out”—this is like wanting to block the “Dui” (the mouth or an opening) and shut the door. If foolish people refuse to comply, let them open Dui and carry on until they are exhausted, and only then will they stop. “If you would weaken something, you must first let it grow strong”—if you want to put an end to its fierceness, allow it to become rigid and powerful. The soft and weak belong to life; the hard and strong belong to death. When suffering reaches its limit, it should stop. “If you would bring something down, you must first let it rise”—what declines first grows more prosperous; when things reach an extreme, they turn back. “If you would take something away, you must first give it”—if you want to take away evil, but evil is not stopped, it accumulates until it destroys the person. When the consequences arrive, the person comes to understand. This is called subtle clarity: expedient means may not look like instruction on the surface, but when their principles are examined, they have great potential to assist; they are subtle, yet clearly beneficial.

Chapter 81 sets out in broad terms how to guide and transform people, but ordinary people differ in what they cling to and hold fast. If they do not follow when shown reality, then expedient transformation can bring them to recognize the way back. The teaching of the mystery is profound and far-reaching.

This scripture primarily discusses the flexible wisdom (quanbian) Laozi employed when teaching the barbarian tribes—adapting methods according to circumstances. It presents four dialectical relationships:

The first states that to contract something, one must first allow it to fully expand. Just as Laozi, when instructing the tribes of Jibin (an ancient region in northwest India), initially permitted them to indulge in their violent tendencies. Only when their wickedness reached its peak did he then transform them through the teachings of the Dao. This process is detailed in the Wenshi Neizhuan (Inner Biography of Master Wenshi).

The second principle explains that to make someone soft and yielding, one must first let them exhaust their strength in arrogance. For instance, the barbarian king initially subjected Laozi to tortures like fire and drowning. Only after realizing these could not harm him did he become willing to listen to Laozi’s teachings.

The third teaches that to abolish evil, one must first allow it to develop to its extreme. The fourth states that to take away harmful habits, one must temporarily indulge them. These four methods are fundamentally similar—all involve first permitting excess before reining it in.

The scripture clarifies that those of superior spiritual capacity grasp the truth upon hearing it, while those of inferior capacity require these adaptive methods. This approach of first indulging, then correcting may seem subtle, but it is profoundly wise. Though such expedient means are not as lofty as directly teaching the truth, they are like how softness ultimately overcomes hardness—humble and flexible methods of instruction often prove more effective than forceful ones.

Here, the mention of Xun (the "Gentle" hexagram from the Yijing), symbolizing humility and compliance, illustrates that a yielding attitude is most suited to applying adaptive wisdom. Just as one must first expand before contracting, or strengthen before weakening, in the end, the soft method prevails over the rigid. As noted by Heshang Gong (a renowned Han-dynasty Daoist commentator), what is soft endures, while what is hard is easily broken.

The Passages on “First the Dead,” and Related Phrases

Rong (Cheng Xuanying) says: Expedient methods adapt to circumstances and follow things without opposing them; this is why they are called “soft.” The soft can ultimately overcome the hard; this is why it is said to “prevail.”

Cheng’s commentary says: Softness embodies the true Dao, while hardness belongs to expedient wisdom. Expedient wisdom is needed to guide beings who are difficult to transform. Strictly speaking, true wisdom surpasses expedient wisdom.

Third Section: Metaphors Showing That Expedient Methods Must Not Be Revealed Casually

The scripture’s general meaning: Fish cannot leave the deep pool; a state’s sharp tools must not be shown to others.

The Imperial Commentary says: “Escape” means to lose. “Sharp tools” refers to expedient methods. The point is that such methods must not be revealed to the wrong people. Hence the metaphor: if a fish leaves the spring, people will catch it; if expedient methods are shown to the wrong person, they may be stolen and used for deception and trickery.

The Imperial Commentary’s subcommentary says: “Escape” means to lose. “Sharp tools” are expedient methods. A fish in water is like a ruler holding power; a fish out of water is like a ruler who has lost power and can be captured. If expedient methods are carelessly revealed to someone unworthy of them, they may be appropriated and turned to deception.

The Heshang Gong Commentary says: Fish must not leave the deep pool. Once a fish leaves it, it abandons hardness for softness and can no longer control things. “A state’s sharp tools must not be shown to others”: “sharp tools” refers to expedient methods. The authority used to govern a state must not be shown to the ministers who carry out its affairs; the Dao of self-cultivation must not be shown to someone unworthy of it.

Rong says: “Escape” means to lose. Fish need rivers and lakes in which to swim; the sage’s greatest treasure—his fundamental support—depends on sharp tools. A fish must not lose the water: without it, the fish dies. Sharp tools must not be shown to others: to show them is to invite danger. Hence the Analects says, “Let them follow it, but do not let them understand it.” The way of wielding authority must not be entrusted to others casually.

Cheng’s commentary says: “Escape” means to lose. “Sharp tools” are authority. Fish hide in water, and authority is held in the heart, so external things cannot harm them. A fish that loses the water is captured by its surroundings; authority that is displayed to others is brought under their control. Therefore it must not be shown to them.

Chapter Thirty-Seven: The Dao Is Constantly Wuwei

This chapter brings the discussion to a close. It has two parts: first, it concludes the central teaching of the Dao, showing that it is still and silent yet constantly active; second, it concludes the student’s approach, revealing the utmost subtlety of the profound and the more profound.

First Conclusion: The Central Teaching of the Dao Is Still and Silent Yet Constantly Active

(The wondrous Dao of Wuwei is lofty and far-reaching, beyond conventional distinctions. This is a summary of the chapter’s central theme; the specific scripture passage appears in the chapter itself.)

The essence of Dao (the cosmic origin and natural order) appears as non-action (Wuwei), yet accomplishes all things. If rulers can follow this principle of Wuwei, all beings will naturally flourish and grow.

Emperor Xuanzong of Tang comments: The substance of Dao is pure and Wuwei, yet it nourishes the growth of all things. Just as when a ruler refrains from deliberate interference, the people retain their simple and genuine nature. Dao itself is clear and tranquil, seemingly still and unmoving, yet it responds to the needs of all beings and operates naturally. Deliberate action creates limitations, whereas true Wuwei accomplishes everything without striving.

Heshang Gong explains: Dao takes Wuwei as its constant state. If a ruler can uphold this Dao, all beings will naturally follow his example. Cheng Xuanying further elaborates: The substance of Dao is silent and Wuwei, yet it functions responsively according to circumstances. The former speaks of its essence, the latter of its function, revealing the profound interplay between stillness and movement.

Whether it be the ruler of a great nation or a local lord, as long as they adhere to the Dao of Wuwei, the world will naturally harmonize. The text specifically mentions rulers because their influence extends far and wide. The same applies to spiritual practitioners—they must comprehend this profound and subtle state.

When beings begin to develop desires, the "nameless simplicity" (the pure, unadorned origin of Dao) is used to settle them. Just as a ruler guides the people through the clarity and Wuwei of Dao, when excessive desires arise among the populace, the fundamental purity of Dao is employed to lead them back to their true nature.

General Interpretation

If someone again wants to act recklessly and stir up trouble (deliberate action), I use the Unnamed Uncarved Block to restrain and settle them.

The Unnamed Uncarved Block refers to the Dao—the original state, before names, distinctions, and clever devices have divided it.

Imperial Commentary: Those who want to “accomplish something” are addressed by the ruler’s self-reference, “I”: the people have already received good instruction, and the ruler already governs through De and Wuwei, with clarity and stillness. If he then urges them toward contrived action, he should use the Unnamed Uncarved Block to settle them and return them to stillness, so they will not stir up disorder again.

Heshanggong: Here, “I” may refer to the ruler himself. The Unnamed Uncarved Block is the Dao. Once all things have been transformed, nurtured, and given form, if people again develop a mind for artifice and deceit, the ruler should pacify them through the Dao and De, and not let them become restless.

Commentary on the Chapters: “Acting” means beginning a practice or giving rise to a thought; the “Uncarved Block” is the Dao. When beings first begin to practice under instruction, they often develop a desire for rewards. As soon as this thought arises, their minds should be settled through the Dao, which is nameless and unadorned. They should not be tainted by self-interest; emptiness should be used to dispel what is present.

The Following Passage

Do not cling to “I have no desires” even in relation to the Unnamed Uncarved Block. If you do not add desire to it, but remain still, the world will order itself.

Imperial Commentary: After the ruler has used the Unnamed Uncarved Block to settle the people, he must not turn “the nameless” into a slogan or leave a trace of it. Otherwise, people may follow the trace and lose the original, falling again into deliberate action. So even attachment to “having no desire” in relation to the Unnamed Uncarved Block must be let go. With detachment and stillness, the world will order itself.

Imperial Commentary, Expanded (using medicine and a boat as metaphors): First, use the Unnamed Uncarved Block to settle the people’s desires. Once those desires have been removed, the sage lets go even of “the nameless”—just as one forgets the medicine after recovering from illness, or leaves the boat behind after crossing the river. If you keep holding on to the boat after crossing, or keep taking medicine after the illness is gone, you will not reach the far shore; instead, you will bring on a new illness. Thus it says: “Without desire, through stillness, the world will order itself.”

Plain-Language Interpretation

The general meaning of the passage

Once the state of the “nameless uncarved block” has appeared, even the thought of “not wanting to have desires” is let go. The attachment to “not desiring” is then forgotten as well, and the mind becomes calm and clear. This is called complete liberation from deliberate action. A ruler governs the realm through Wuwei (non-action), following the principles of Heaven above, while the people each abide by their own nature and are naturally transformed below. There is no need to issue many commands: the realm can be peaceful and well ordered on its own. This is why the text says, “The realm will set itself right.”

Commentary of Heshanggong

“‘The nameless uncarved block; one should also be without desire’: The ruler soothes the people through Dao and De, and keeps no private desires for himself. He should therefore teach and transform the people through the way of purity and stillness.”

“‘With no desire and through stillness, the realm will set itself right’: If one can do this, the realm will naturally become stable and return to the right way.”

Cheng Xuanying’s subcommentary

“‘The nameless uncarved block; one should also be without desire’: One must not only stop clinging to ‘the named’—the laws of deliberate action—but also stop clinging to the ‘nameless uncarved block’ itself.

“Earlier, ‘nonbeing’ was used to undo ‘being’; here, ‘being’ is used to undo ‘nonbeing.’ Only when both sides, being and nonbeing, are let go can one accord with the Middle Way.

“‘With no desire and through stillness, the realm will set itself right’: ‘Stillness’ means ending grasping and attachment, and bringing restless delusion to a halt.

“Earlier, the nameless was used to undo the named; here, ‘no desire’ is used to undo ‘nonbeing.’ Being and nonbeing alternate and fade away; even the thought of ‘no desire’ is eliminated, and the single thought of the Middle Way itself vanishes. This is what is meant by removing things layer after layer, until mystery deepens beyond mystery—seeking out what is hidden and obscure, exhausting principle and fulfilling one’s nature.

“At this point, all teachings are nothing other than suchness. Weeds and broken tiles are no less the ultimate Dao. That is why the text says, ‘The realm will set itself right.’ This sentence draws together the meaning of ‘the gateway to all wonders.’”