《道德真經玄德纂疏》Vol. 15

Commentary on the True Classic of the Dao and Its Virtue, Volume Fifteen: “Those Who Build Well Cannot Be Uprooted” (Chapter 54)

Chapter overview

The previous chapter describes how people consumed by greed and attachment turn away from the constant Dao. This chapter speaks of those who build well, accord with principle, and unite with what is true, urging people to cultivate themselves. It has three parts: first, those who build well bring glory to their descendants through the Dao; second, benefiting oneself and others, they expand their virtuous achievements; third, weighing gain and loss, they encourage students of the Dao.

Those who build well bring glory to their descendants through the Dao

The Yellow Emperor cast a tripod, rode a dragon, and ascended to heaven. The King of Huainan refined elixirs, rode a crane, and flew up to the heavens. In the realm of Purple Tenuity, they met the myriad sages in the Jade Grove; in the heavens of Azure Firmament, they attended court with the perfected beings at the jeweled steps. Their ability to reach such heights came from the power of “building well.”

Chen Shi cultivated virtue in his community, and the Star of Virtue gathered from afar. Duke Jing of Qi put the affairs of his state in order, and the Fiery Planet (Mars) retreated in its course. He drew from the wine jar set out at the crossroads and drank in harmony; he unhitched the left-hand horse from his team and showed his generosity. The Zhou bestowed great gifts, and their descendants enjoyed eight hundred years of rule. Qi returned what it owed in righteousness, and three thousand guests filled its household. In these examples, we can see the virtue of being “unuprootable.”

Scripture: Those who build well cannot be uprooted.

Imperial Commentary of Emperor Xuanzong of Tang:

Those who establish a state and lay its foundations through the Dao cannot be overthrown or uprooted.

Imperial Subcommentary:

“Build” means to establish; “cannot be uprooted” means that the structure cannot be overthrown. If a ruler can establish a state and lay its foundations through the Dao, allowing the people to act naturally without being forced and the multitude to transform of themselves, then refine them through simplicity and establish instruction through good example, so that they trust the model set before them and gladly follow it without tiring, the ruler’s achievements will be deep-rooted and secure, and all under heaven will turn toward his virtue. This is what it means to build well. How could such a foundation be overthrown?

Commentary of the Lord of the River:

“Build” means to establish. Those who are skillful in establishing themselves and their state through the Dao cannot be pulled up and uprooted.

Commentary of Li Rong:

Those who build well cannot be uprooted; those who hold firmly cannot be torn away. Their descendants continue the ancestral sacrifices without interruption. If one establishes one’s conduct in the realm of the highest Dao, one’s roots grow deep and cannot be uprooted.

Note: “Imperial Commentary” and “Imperial Subcommentary” refer to works composed and explained by Emperor Xuanzong of Tang. “Lord of the River” and Li Rong are commentators from different periods. Proper names such as Purple Tenuity, Azure Firmament, the Fiery Planet, and the Star of Virtue are retained in their original form; brief explanations are given in parentheses where helpful.

Nurture merit carefully in the realm of Mysterious De (profound Virtue), and its roots will grow deep and firm, impossible to uproot. Govern a state in this way, and ancestral temple rites will remain secure through a hundred generations. Order a household in this way, and offerings by descendants will continue for thousands of generations. Masters and disciples cast the imprint of their lineage in the True Qi, passing the Mysterious Way’s spirit from one generation to the next.

“Establish” means to set firmly; “uproot and overturn” means to be pulled up and toppled. Those skilled at establishing the Dao-mind keep their resolve and intentions firm. They cannot be toppled or uprooted from the place of the Perfect Dao.

Those skilled at holding on do not fall away

Imperial Commentary: If one can hold the people through Dao and De, they will not depart.

Imperial Subcommentary: “Hold” means to keep; “fall away” means to leave. Those skilled at holding the people through Dao and De inspire them to follow willingly at the slightest movement. How could the people leave? Even fine food can make passersby stop; how much more compelling is Dao and De? Govern all things this way, and they will naturally rally to you. This is as it should be.

Heshang Gong says: Those skilled at using the Dao to hold fast to the spirit cannot ultimately be uprooted. This is an explanatory interpretation.

Cheng’s Subcommentary: “Hold” means to keep; “lose” means to let slip away. The preceding line speaks of setting one’s intention; this line speaks of putting it into practice. It means that those skilled at upholding true conduct, once they attain the Dao, possess it forever and will never lose or stray from it.

Descendants’ ancestral rites do not cease

Imperial Commentary: A ruler skilled at establishing and upholding through Dao and De extends his merit to later generations. If people cherish the sweet pear tree—an image for the merit of an earlier king—how much more will they cherish his descendants? Kings make those with merit their ancestors and those with De their founders. Thus the Zhou dynasty’s prosperity began with Hou Ji and was fulfilled by Kings Wen and Wu. The Zhou performed suburban sacrifices to Hou Ji and ancestral sacrifices to King Wen. Although the dynasty lasted thirty-six generations and seven hundred years, and the waters from the destroyed ancestral temples had already overflowed beyond them, the suburban and ancestral sacrifices to Hou Ji and King Wen never ceased.

Imperial Subcommentary: “Sacrifice” means to present offerings; rites performed by successive generations are called ancestral rites. The phrase refers to descendants presenting sacrificial offerings to their ancestors in the ancestral temple. “Cease” means to stop.

Heshang Gong says: “Cease” means to end. If descendants cultivate the Dao in this way, they will live long and not die; generation after generation, they will make offerings in the ancestral temple without interruption.

Cheng’s Subcommentary: “Cease” means to end. A practitioner who is skilled at upholding true conduct accords with the Dao and then passes this true conduct on to later generations. It is like the Primordial Heavenly Worthy transmitting it to the Most High Lord Lao, or Perfected Xu transmitting it to Immortal Ge. Masters and disciples pass it on from generation to generation, sustaining the teaching for a long time as its leaders, like a lamp passed from hand to hand whose light never goes out. Thus the Scripture of the Western Ascension says: “Study your teaching, keep to your Dao, and do not lose the Dao’s truth.”

Another interpretation is that those skilled at establishing merit cultivate De, and the ancestral rites of their descendants will not cease.

A person who practices De deeply and accumulates many good deeds will pass blessings down to their descendants. Their family will flourish, and the ancestral temple and its rites will endure for generations.

Second: Understanding self-benefit and benefiting others, whereby De grows

“Cultivate it in yourself, and your De will be genuine.”

Imperial Commentary: Cultivate the Dao in yourself, and your nature will become pure and genuine. Imperial Subcommentary: What follows explains that limited cultivation brings limited realization, while more learning brings greater attainment. “Cultivate it in yourself” means cultivating oneself; “cultivate it in the family” means cultivating the whole family. From oneself at the beginning to all under Heaven at the end, the rest can be understood by extension. Those who establish the roots of the Dao well perceive their true nature, free from impurity and falseness. When all falseness and impurity have been removed, their De becomes pure and genuine.

Heshanggong: Cultivate the Dao in yourself, cherish Qi and nourish Shen, and prolong your life. With such De, one becomes a true person.

Rong’s Commentary: Cultivate it in yourself, and De becomes genuine; cultivate it in your family, and De brings blessings in abundance; cultivate it in your village, and De endures; cultivate it in your state, and De becomes abundant; cultivate it throughout the world, and De reaches everywhere. The Dao must be cultivated, and De must be established. Establish De and cultivate the Dao from one’s own family outward to all under Heaven—what place could then remain unsettled? To remain unchanged through life and death is called “genuine.” Blessings and celebrations passed down to later generations are called “in abundance.” Peace near at hand and far away is called “enduring.” When all things are self-sufficient, this is called “abundant.” A benevolence that reaches everyone is called “universal.”

Cheng’s Subcommentary: Apply what you have learned to cultivate yourself. Only by putting into practice conduct that accords with the Dao can it be called genuine.

“Cultivate it in the family, and your De will bring blessings in abundance.”

Imperial Commentary: When the whole family cultivates it, De brings blessings in abundance. Imperial Subcommentary: Cultivate the Dao at home: show respect to elders and live in harmony with those below. Extend the principles of self-cultivation to the whole family; thus De brings blessings in abundance, meaning blessings left for later generations. The Book of Changes says: “A family that accumulates good deeds will surely leave blessings for generations to come.”

Heshanggong: Cultivate the Dao at home: let parents be loving and children filial, elder brothers friendly and younger brothers respectful, husbands accommodating and wives faithful. Such De brings abundant blessings to descendants in later generations.

Cheng’s Subcommentary: Cultivating yourself and benefiting yourself alone is self-benefit; cultivating the family and helping others is benefiting beings. Guide and transform the household so that everyone cultivates together, and the merit and practice gradually expand; hence De is abundant. In former times, the Celestial Master Zhang Daoling studied and cultivated, and his whole family attained immortality. Roosters crowed in the heavens and dogs barked among the clouds. This is an example of the same kind.

“Cultivate it in the village, and your De will endure.”

Imperial Commentary: When an entire village cultivates it, De endures. Imperial Subcommentary: According to the Rites of Zhou, a village consisted of 12,500 households. The saying means that when a whole village cultivates the Dao, ritual and righteousness flourish.

Classic: Collected Commentaries on the Mysterious Virtue of the True Scripture of the Dao and Its Virtue

Scripture:

In conducting oneself, honor those above and respect the proper order; let households stand side by side, without favoring one’s own kin. If one family cultivates the Dao and De, that is still not widespread. Only when an entire village cultivates them can the practice endure.

The Lord by the Riverside says: Cultivate the Dao in one’s village: honor the elders, care for the young, and instruct those who are ignorant and uncouth. When one’s conduct is virtuous in this way, its influence reaches everywhere.

The Commentary on the Meaning says: Cultivation begins with the family and extends to the village, spreading outward from a narrow sphere. As its instruction reaches farther, De grows stronger and more enduring.

Cultivate it in the state, and its De will become abundant.

The Imperial Commentary says: When the whole state cultivates it, its De becomes abundant and full.

The Imperial Subcommentary says: Cultivate the Dao throughout the state, and customs will change: people will return to purity and simplicity, without bias toward those who are close to them. Cultivating the Dao in one village is still not universal; when the whole state cultivates it, De becomes abundant and deep.

The Lord by the Riverside says: When the Dao is cultivated throughout the state, trust arises between ruler and minister, loyalty takes root, benevolence and righteousness emerge of themselves, and ritual and music flourish of themselves. Governance becomes impartial and free of selfishness. Such De is truly abundant.

The Commentary on the Meaning says: The feudal lords of the five ranks cultivate the Dao through emptiness and stillness. As a result, peace and quiet prevail throughout their domains, and their lands are free from danger. Are these not worthy and sage rulers whose De is rich and ample?

Cultivate it throughout the world, and its De will become universal.

The Imperial Commentary says: If all beneath Heaven cultivates De, its influence will extend everywhere.

The Imperial Subcommentary says: “Universal” means reaching everywhere. The people return to sincerity and kindness through the ruler’s influence. When the Dao is cultivated at the court, De flows beyond the seas. This comes from the ruler rectifying himself: he transforms without speaking and brings order without instructing. Those below respond to those above as an echo answers a sound. De then reaches everywhere, and is universal.

The Lord by the Riverside says: When people throughout the world cultivate the Dao, they are transformed without words and governed without instruction. Those below respond to those above as faithfully as a shadow follows a form. When De is like this, it is broad and universal.

The Commentary on the Meaning says: The ruler in the ninth position governs by means of the Dao, sitting upright with folded hands in mysterious silence. All beneath Heaven is at peace. Thus the myriad states come to pay court, and the peoples of the four quarters submit in allegiance. Its beneficence reaches everywhere; therefore its De is universal.

Third: Weighing benefit and harm to encourage students

Therefore, observe the body through the body.

The Imperial Commentary says: Observe the body by means of the method for cultivating oneself. Only what can be made pure and still is true.

The Imperial Subcommentary says: “Observe” means to examine and illuminate. The commentary says: “Observe the body by means of the method for cultivating oneself. Only what can be made pure and still is true.” This means contemplating the body’s true reality: it is originally pure and unstained by worldly impurities. Remove all views that cling to existence; once those views have been dispelled, know that even emptiness is empty.

A discussion: Let go of two forms of fixation and return to accord with the Middle Way; this may be called purity, in harmony with the true Dao.

The Riverbank Master says: Use a person who cultivates the Dao to observe one who does not, and you can distinguish who will endure and who will perish.

Rong says: This is why the text says, “By observing the self through the self, the family through the family, the village through the village, the state through the state, and the world through the world.” The source of the Supreme Dao is inherently “without good or evil.” At the beginning of cultivating De, one must understand “knowing what is wrong and knowing what is wrong”: to recognize what is wrong is to turn away from evil, without delay; to recognize what is right is to move toward goodness, fearing one may not do enough. Examine what is deviant and what is upright; discern what endures and what perishes. A person who cultivates the Dao returns to the true; one who does not enters into falsity. A family that cultivates the Dao has abundance; one that does not has deficiency. A village that cultivates the Dao endures; one that does not is short-lived. A state that cultivates the Dao is prosperous; one that does not is impoverished and frugal. When the Dao is cultivated throughout the world, it reaches everywhere; without cultivation, it falls short.

The Cheng commentary says: This is why the text says, “By observing the self through the self, the family through the family, the village through the village, the state through the state, and the world through the world.” It also says, “How do I know what is so throughout the world? By this.” Yao and Shun brought peace and prosperity because they had the Dao; Jie and Zhou were licentious and disorderly because they lacked it. Thus, by using a person who cultivates the Dao to observe one who does not, and a world with the Dao to observe one without it, one can plainly understand the benefits and harms that apply to families and states as well. Laozi poses the question: How do I know whether the world will succeed or fail? This principle is enough to serve as a guide and a mirror.

Observing a family through the family

The Imperial Commentary says: Apply the methods of cultivating a family to observe it. If its members live in harmony, the family will have blessings to spare.

The Imperial Subcommentary says: Apply the methods of cultivating a family to observe it. When family members live in harmony, blessings and good fortune abound.

The Riverbank Master says: Use a family that cultivates the Dao to observe one that does not.

Observing a village through the village

The Imperial Commentary says: Apply the methods of cultivating a village to observe it. If its people follow an orderly way, it will endure.

The Imperial Subcommentary says: Apply the methods of cultivating a village to observe it. When all its people cultivate themselves and maintain the proper order between elders and juniors, the influence of their transformation gradually spreads, and their De endures.

The Riverbank Master says: Use a village that cultivates the Dao to observe one that does not.

Observing a state through the state

The Imperial Commentary says: Apply the methods of governing a state to observe it. If its people are diligent and frugal, it will be prosperous and sufficient.

The Imperial Subcommentary says: The continuation commonly found on the next page reads: Apply the Dao of governing a state to the state. If the people are diligent and frugal, and the ruler practices restraint, the state’s resources will be abundant. If there is extravagance and waste, the treasury will be depleted. The reasoning is the same as “cultivating the Dao brings abundance; neglecting it brings poverty.”

Background note: The lines “By observing the self through the self” and so on come from Chapter 54 of the Daodejing. Their general meaning is that the effects of cultivating the Dao can be traced outward from what is nearest: only by cultivating oneself can one discern whether others truly cultivate the Dao. The same standard applies to a family, a village, a state, and the world. “Observing” does not mean looking on coldly; it means using one’s own Dao as a mirror to reveal what is present or absent, true or false, flourishing or declining. The collected commentaries of different authors—including the Riverbank Master, Cheng Xuanying, and Emperor Xuanzong of Tang—use historical examples, Yao and Shun alongside Jie and Zhou, to show that the principles of cultivating oneself, governing a family, and ruling a state are consistent.

A Plain-Language Interpretation

(Continuing from the previous passage)

The commentary says: If we use the method of “cultivating the way of governing a state” to observe a state, we will see its people cultivating themselves and diligently practicing the Way. The state can be prosperous and abundant only when the virtue of frugality is upheld.

Heshang Gong says: Observe a state that cultivates the Way by looking at a state that does not cultivate it.

“Observe the world by means of the world.”

The Imperial Commentary says: Observe the world by means of the principles for governing it. The virtue of those who can govern through Wuwei (non-action) can then spread throughout the world.

The Imperial Commentary’s Subcommentary says: Once it says “observe the world by means of the world,” what more is there to observe? In fact, one need only observe oneself. When a ruler is tranquil and practices Wuwei, using the Dao to “establish well” and “hold fast well,” the people will naturally be drawn to him, and the state’s fortunes will endure in peace.

Heshang Gong says: Observe a ruler who cultivates the Way by looking at a ruler who does not cultivate it.

“How do I know that this is so throughout the world? By this.”

The Imperial Commentary says: Observe the self, the family, and the state by this method, following each level outward; in this way, one can know whether the world is likewise so.

The commentary says: This is a rhetorical question. Lao Jun says: How do I know that “what is well established cannot be uprooted, and what is well held cannot slip away,” and that blessings and virtue must surely spread far and wide? I know by observing the self, the family, the state, and the world, looking outward from within and from near to far. The truth then becomes clear. The Book of Changes also speaks of “observing my own life” and “observing the lives of others”: first observe oneself, then others.

Heshang Gong says: Laozi is asking, “How do I know that those who cultivate the Way will prosper and those who turn away from it will perish?” I know by means of these five kinds of observation.

Rong says: How do we know that those who cultivate the Way will prosper and those who do not will perish? Observe one person, and you can know a hundred; observe one state, and you can see ten thousand. The principle applies far beyond the Three Dynasties.

The Profoundly Endowed with De (Chapter 55)

(This chapter follows the previous one: the previous chapter explains that cultivating the Way benefits all things and that embodying the Way accords with the Real. This chapter focuses on those who are “profoundly endowed with De.” It has four parts: first, it uses an infant as an example to show that the three poisons do not affect such a person; second, it describes embodying the Way, letting go of delusion, and purifying the three kinds of action; third, it praises goodness and beauty, knowing harmony through deep De, and remaining constant and unchanged; fourth, it contrasts this with acting through a grasping mind and going against the Great Dao.)

First Part: Using an Infant as an Example to Show That the Three Poisons Do Not Affect Such a Person

(The mind of the Dao is exceedingly subtle, and De held within is profoundly deep. The love of a newborn child has been spoken of since ancient times, as in the stories of the Zhou people abandoning children and Wu Tu protecting them; the people of Chu also had a saying about this. The sinews and bones are soft…)

A Plain-Language Interpretation

The General Meaning of the Scripture (continuing from the preceding passage)

The superior person moves in Wuwei (non-action), gently holding to the Qi of harmony and compliance. There is no need to make a deliberate practice of “guarding the female and keeping to softness”; one’s nature is already secure in itself. Upright and free from convention, unrestrained and beyond the world, body and spirit lie hidden in purity. Inwardly, it is as though one stood at the center of a house, rising straight up to the blue clouds—not like Xu You, who declined to rule the world, nor like Guangchengzi, who turned down the rank of marquis. Thunder may pass by the ears without being heard; Mount Tai may stand before the eyes without being seen. In a state of deep stillness, one lets the eyes rest and moves freely, bound by nothing. This is how the superior person applies the mind, and the state attainable by the “red child.”

The Abundance of De Is Like That of a Newborn

Imperial Commentary: The perfected person holds within an abundance of Dao and De, and is about to be compared to a newborn.

Imperial Subcommentary: “Hold within” means to keep concealed within oneself. The perfected person harbors profound Dao and De within, while Shen (spirit) protects from without, like a loving mother guarding an infant. The principle is difficult to state directly, so the text uses the newborn’s “complete harmony” to illustrate the perfected person’s “complete De.” “Newborn” refers to a young infant, valued for having no distinctions within and no impulse to harm other things.

Heshanggong: “The abundance of De” refers to one who holds deep Dao and De within. “Like a newborn” means that Shen protects them, as parents protect their infant.

Rong: Holding Dao and embracing De, accumulating profound practice, concentrating and firming one’s Qi, cutting off desire and greed, and not dissipating one’s true childlike nature—this is to resemble a newborn.

Cheng’s Subcommentary: To describe the state of someone who holds Dao and De in pure abundance, the text uses an infant as a comparison. The infant’s characteristics are set out in detail below.

Venomous Creatures Do Not Sting, Fierce Beasts Do Not Seize, and Birds of Prey Do Not Strike

Imperial Commentary: The perfected person’s Shen is complete, so external things cannot cause harm. Since they have no wish to harm things, there is no occasion for stinging, seizing, or striking. This is how the perfected person manifests “holding De within.”

Imperial Subcommentary: Venomous creatures include bees, scorpions, snakes, and vipers; fierce beasts include tigers and rhinoceroses; birds of prey include eagles and hawks. “Sting” means to release venom from the tip of the tail; “seize” means to pin something down with the feet; “strike” means to grasp something with the claws. When the highest De is complete within, harmonious Qi fills the person and the mind is immersed in Dao. Thus venomous creatures cannot sting, fierce beasts cannot seize, and birds of prey cannot strike—all because De is utterly compliant and abundant.

Heshanggong: “Venomous creatures do not sting” means that creatures such as bees, scorpions, snakes, and vipers cannot injure people.

A Colloquial Interpretation of the Collected Annotations on the Mysterious De of the True Scripture of the Dao and De

The Person Who Embodies De and the Infant Who Is Not Harmed (continued)

The general meaning of the scripture:

“To sting” means to wound someone with a venomous barb. Fierce beasts do not seize people with their claws, and predatory birds—such as eagles and hawks, known in ancient times as “jue birds”—do not attack people with their talons. The infant does not harm any of the myriad things, and the myriad things do not harm the infant.

Thus, in an age of peace, people of every rank are kind at heart. Thorny things restrain themselves and put away their ferocity; poisonous creatures no longer harm others.

Cheng Xuanying’s commentary:

Poisonous creatures refers to snakes and vipers; jue birds means eagles and hawks; fierce beasts refers to rhinoceroses and tigers. “To sting” means to release poison, “to seize” means to grasp with the feet, and “to attack” means to strike with the claws. The infant does not intrude on their territory, so these three kinds of creatures do not harm it. This is a metaphor: those who embody mysterious De and subtly understand the Dao can adapt to circumstances and go along with things, and so are not afflicted by the “three poisons”—greed, anger, and delusion, or three kinds of violent harm.

Master Rong’s note:

An infant is not harmed because it has no intention of harming others and because its mother protects it. In the same way, those who embody De have no evil thoughts and receive the protection of the Way of Heaven; therefore, poisonous creatures cannot release their venom, and fierce beasts cannot unleash their strength.

Embodying the Dao through Emptiness and Forgetfulness, and Purifying the Three Actions: “The bones are weak and the sinews supple, yet the grip is firm”

The Imperial Commentary by Emperor Xuanzong of Tang:

“The bones are weak and the sinews supple, yet the grip is firm” belongs with “without knowing the union of male and female, the infant’s organ rises—this is the utmost fullness of essence,” and “it cries all day without becoming hoarse—this is the utmost harmony.” The infant’s bones and sinews are soft, yet it can clench its tiny fist tightly. Though it does not yet understand sexual union, its vital essence is so abundant that its organ naturally becomes erect; this is the fullest state of vital essence. It cries all day without its voice growing hoarse; this is the most harmonious state of original Qi. All of these describe the infant as having original Qi in abundance and Yin-Yang in harmony.

The Imperial Subcommentary:

The passage that follows focuses on how the infant “preserves complete harmony.” Though its bones and sinews are weak, it grips things firmly. When a small child can clench its fist tightly, is that not because harmonious Qi does not scatter and vital essence remains within?

Commentary by Heshang Gong:

The infant’s bones and sinews are supple, yet it grips things firmly because its attention is concentrated and its spirit does not waver.

Master Rong’s note:

An infant grips tightly not through brute force, but because its mind is focused in one place; even someone else would find it difficult to pry its fingers open. Those who embody De bend themselves to accommodate things, soften their hearts, and follow the Dao. External desires cannot shake their resolve any more than one could “pry open” the infant’s fist; their original nature remains whole and naturally firm.

Cheng Xuanying’s commentary:

The infant’s soft bones and sinews, together with its firm grip, serve as a metaphor for those who embody De: their nature and mind are gentle, and they accommodate things with humility. Though they move among the world, they still preserve their original nature.

In sum:

This passage uses “the infant has no enmity, and poisonous creatures do not invade it” to illustrate that practitioners of the Dao have no intention of harming others and are protected by the Way of Heaven. It uses “the fist clenches tightly” to illustrate concentrating Qi until it becomes supple, embodying De, and preserving unity. These are all commentarial explanations of Chapter Fifty-Five of the Dao De Jing: “One who embodies De deeply is like an infant.”

Though mingling with the world, the spirit’s abode remains pure; immersed in defilement, it is not stained. Thus one holds firmly to one’s integrity. This sentence explains the purity of the karma of intention.

“Not yet knowing the union of man and woman, yet the genitals naturally become erect”—this is vital essence and Qi at their fullest.

The commentary says: The female is called the yin, and the male the yang; 䘒 (a young child’s genitals) is where vital essence and the source of life reside. The meaning is that the infant has no desire in the heart and does not yet understand how Yin and Yang come together, yet the source of Qi stirs there. Is this not a sign that vital essence is pure and full?

Heshang Gong says: The infant does not understand how men and women unite, yet the genitals swell and become erect. This is because vital essence and Qi are so abundant.

One commentator (Rong’s commentary) says: “The union of yin and yang” means the joining of Yin and Yang; 䘒 means a child’s genitals, and “stir” means to move. The infant does not yet understand the rites between men and women, yet the genitals stir because vital essence and Qi have not been dispersed at all. Once vital essence and Qi are dispersed, a person withers; when the body withers, life ends. Those who embody De do not give rise to desire toward the outside, but cherish their vital essence; they do not exhaust themselves through strain, but treasure their original Qi. They move without intention, and movement does not disturb stillness; they rest in emptiness and quiet, and quiet does not impede movement. Movement that is not true is not truly movement; stillness that is not true is not truly stillness. Movement is nothing but stillness—this is vital essence and Qi at their utmost.

Cheng Xuanying’s commentary says: The Zilin dictionary says that 䘒 means a young child’s genitals. A newborn infant does not yet understand the way of male and female union, yet the genitals often swell and become erect. This is because vital essence and Qi are utterly full. How much more so for those who embody De and realize the Dao: they are gentle and harmonious, practice Wuwei (non-action), and keep themselves in emptiness and simplicity, while also moving with the world and responding to its affairs. They see sights and sounds and wondrously awaken to true emptiness, perceiving no sign of union. This too is purity at its utmost. This sentence explains the purity of bodily karma.

“All day long, crying and wailing, yet the voice does not grow hoarse”—this is harmony at its utmost.

The commentary says: “Hoarse” means that the voice becomes rough and breaks. The infant cries all day long, yet the voice does not grow hoarse. Is this not because its harmonious Qi is utterly pure?

Heshang Gong says: The infant cries from morning until night, but its cry does not change. This is because it has abundant harmonious Qi.

Rong’s commentary says: Losing one’s voice from crying is called hoarseness. The infant cries continuously from morning until night without growing hoarse because its harmonious Qi has not dispersed. Those who embody De expound the profound principles without tiring and spread the teaching’s sound without interruption; this too is possible because they hold fast to an equilibrated, harmonious Qi.

Cheng Xuanying’s commentary says: The infant cries all day without growing hoarse because it does not make its voice intentionally, and its harmonious Qi does not disperse.

【Knowing Harmony Is Called Constant】

Knowing Harmony Is Called Constant

The Emperor’s commentary: To preserve the gentle, harmonious Qi as an infant does is to understand the practice of the Constant.

The subcommentary: The passage uses the “newborn child” to conclude what came before, showing that when harmonious Qi is perfectly pure, the voice remains unharmed. It then offers this teaching: if people understand the principle of gentleness and harmony as infants do, and cultivate it without losing it, they understand the practice of the true Constant.

Heshang Gong: To know that gentle, harmonious Qi benefits people is to understand the Constant ways of the Dao.

Rong says: “Knowing harmony is called Constant; knowing the Constant is called clarity.” To lose Jing and damage Qi is to depart from the Constant. Knowing harmony means not dying and preserving what is true and constant. Once one knows the principle of harmony and embodies the meaning of the Constant, nothing remains beyond one’s illumination; hence it is called clarity.

Cheng’s subcommentary: To understand this principle of unspoken yet real expression, of simplicity and harmony, is to embody the Dao of the true Constant.

Knowing the Constant Is Called Clarity

The Emperor’s commentary: To preserve harmony and know the Constant is called clarity.

The subcommentary: If people know the practice of the true Constant, preserve their Jing, and cherish their Qi, they are clear-sighted. “Knowing harmony” and “knowing the Constant” both praise the beauty of De. The text then turns to “adding to life,” lamenting the errors that arise from losing the Dao.

Heshang Gong: To know the Constant way of practice is to become increasingly clear-sighted in the mysteries.

Cheng’s subcommentary: To understand the Dao of the true Constant is to possess wisdom that illuminates all.

Fourth: Showing How Clinging to the Mind Leads One Away from the Dao

Adding to Life Is Called an Omen

The Emperor’s commentary: An “omen” originally refers to a sign of good or ill fortune. Here it means that people who do not know how to preserve the Constant, but instead seek to add to life and act recklessly to excess, bring themselves to death. This is an ill omen.

The subcommentary: An “omen” is a sign of good or ill fortune. People fail to preserve their harmonious Qi by knowing the Constant, yet seek beyond their proper bounds to cultivate life. They do not realize that seeking benefits beyond one’s bounds leads to still greater loss; the very effort to add years to life is an ill omen. The Zhuangzi says: “Always follow what is natural; do not add to life.”

Heshang Gong: “Omen” here means “lengthen”: it refers to wanting to lengthen one’s life and live a long time.

Rong says: “Adding to life is called an omen; making the mind command Qi is called forceful”—the latter phrase connects with the following line.

Structural Note (for ease of reading)

This section is a commentary on the chapter of the Daode Jing that begins, “One whose De is abundant is like a newborn child.” It first praises “knowing harmony” and “knowing the Constant” as clear-sighted De, then points out by contrast that “adding to life” and “making the mind command Qi” are ways of clinging to the mind and departing from the Dao. The Emperor’s commentary, Heshang Gong, Rong, and Cheng’s subcommentary corroborate one another. Their central teaching is this: preserve the infant’s harmony and embody the Dao of the true Constant; do not recklessly seek longevity beyond your proper bounds or forcefully exert your Qi.

“Auspicious” means good; “strong” means robust and healthy. This explains that people who act deliberately in worldly ways cannot naturally clench their fists like an infant or understand gentleness like one who embodies De. Instead, they pursue desires and deplete their Jing and Qi. By straining too hard, they damage their true Qi; they rely on rich flavors to nourish themselves and on medicines and minerals to replenish their Qi, always wishing for abundant, undiminished Qi and a strong, illness-free body. Can this really work? Hence the saying: “Everyone knows what is good, and what is not good follows along with it.”

Cheng’s subcommentary: “Auspicious” can also mean “many.” Ordinary people do not grasp the principle that “life is originally without arising.” They greedily seek worldly gain and lavish care on the physical body, so the hindrances of affliction increase day by day.

The mind directs Qi: this is called forcefulness

Imperial commentary: The mind makes distinctions between right and wrong, but Qi makes no distinctions. If the mind is put to work directing Qi, one becomes forceful and domineering.

Imperial subcommentary: The mind distinguishes right from wrong, while Qi does not. Thus, following Qi brings gentleness and weakness, while putting the mind to work brings forcefulness and domineering conduct. Those who lose the Dao and “increase life” put the mind to work directing Qi; when Qi is driven by the mind, this is called forcefulness. Zhuangzi says: “Do not listen with your mind; listen with Qi.”

Heshang Gong: The mind should be focused and gentle, with Shen and Qi full within. Only then will one’s appearance and conduct embody gentleness and weakness. Conversely, reckless action causes harmonious Qi to depart from within, and the body grows ever more rigid.

Cheng’s subcommentary: Shen is the mind; Qi is the body. Human feelings turn things upside down and become confused by every kind of circumstance. People fail to see that all realms are empty and the body is an illusion, yet they use Shen to drive the body and wear themselves out in ceaseless activity. Thus, the karma of birth and death grows stronger day by day.

When things become strong, they grow old. This is called not following the Dao; not following the Dao leads to an early end.

Imperial commentary: When anything reaches the height of its strength, it declines into old age. Hence this warning: boasting of one’s vigor and relying on strength do not accord with the Dao; one should bring such behavior to an end early.

Imperial subcommentary: This explains the fault of forcefulness and losing the Dao. “Strong” means firm and unyielding; “old” means weakened and exhausted. Things in their fullness must decline: at the height of strength, they grow old. Using the mind to direct Qi and relying on one’s strength invites decline. This is called “not following the Dao.” The Dao prizes gentleness and weakness; relying on forcefulness does not accord with it, so people are urged to stop early.

Heshang Gong: When things become strong, they grow old: all things, once they reach the height of strength, wither and age. This is called not following the Dao. Those who grow old cannot attain the Dao; “an early end” means dying early without attaining the Dao.

Rong’s commentary: When anything reaches its extreme, it reverses; when the body reaches its fullness, it declines.

Worldly troubles often become burdens on one's spiritual cultivation—how could one comprehend the eternal Dao of void stillness through them? Laozi (Lord Lao) lamented that sentient beings fail to understand eternal principles, neglecting to cherish their Jing (essence) and Qi (vital energy), instead pursuing longevity through artificial means. The more deliberately one seeks to nurture life, the greater the depletion—this completely contradicts fundamental Daoist principles, hence the admonition to cease such practices.

When all things reach their zenith, they begin to decline, demonstrating that forced growth violates natural law. Whatever flourishes excessively must inevitably decay; when all things reach full vigor, aging follows. From this we understand that deliberately pursuing growth and forcibly mobilizing Jing-Qi precisely demonstrates their impermanent nature. Since these are impermanent, they cannot be the true Dao. Whatever contradicts the great Dao should be promptly abandoned. Once recognizing these transient phenomena as not being the true Dao, one should immediately cease such actions that violate natural law.

Chapter 56 speaks of "the true wise one speaks not rashly." The reason genuine sages refrain from casual speech lies in what the previous chapter established: those who truly embody the Dao maintain inner De (virtue), while deliberate life-nurturing practices cause one to lose the Dao. This chapter further clarifies: those who comprehend the Dao forget words and maintain silence, as attachment to teaching actually hinders life cultivation. The content divides into four parts: first revealing how the supreme Dao's void stillness transcends verbal description; next explaining gradual cultivation to sever attachments; then demonstrating harmony with worldly affairs without contamination, corresponding with the Dao; finally showing how truly awakened beings transcend dualities of fortune/misfortune, thus attaining supreme nobility.

The first section describes the supreme Dao's void stillness as ineffable. The Creator (Dao) operates spontaneously without selfishness, while sages embrace all things to achieve greatness. Though Confucius was eloquent, he couldn't match Laozi's (Lord Lao's) state of "taking the people's heart as his own." The heavenly Dao remains lofty and unfathomable—like hearing village fowl yet seeing no settlement; immortal chariots remain distant—only flute and drum sounds heard without visible form. The great Dao has no shape or appearance, defying verbal transmission. Thus Zhang Hua (Western Jin writer) relying on external things proved ultimately limited; Gongsun Long (logician) though eloquent failed to harmonize with the Dao. Words instead deviate from the Dao; actions easily lose authenticity. Like Li Lou (legendary sharp-eyed man) searching deeper for pearls, or Yi Tu (skilled archer) effortlessly handling pellets—Laozi's teaching to close sensory and verbal gates carries profound meaning: the true wise one speaks not rashly.

Genuine sages refrain from casual speech—those fond of empty talk lack true knowledge. Commentary notes: true knowing is internal realization, while speech constitutes external debate. Supreme truth is subtle and mysterious—though language may provisionally explain principles, ultimately one must transcend words to unite with truth. Therefore the truly awakened forget speech upon attaining truth, while debaters remain bound by language, unable to awaken. Master Heshang Gong states: "The true wise one speaks not rashly—those who talk much actually understand little."

Plain-Language Interpretation

Main idea of the scripture: Give importance to putting the teaching into practice, not to empty talk. Those who realize the Dao do not speak lightly; people who love to talk often have not truly understood. However fast the tongue may run, it cannot keep pace: too much talk leads instead to trouble and idleness.

Rong’s Commentary: When those who realize the Dao “do not speak,” they have grasped the meaning and forgotten the words; once they understand the principle, they no longer cling to preaching. Those who love to talk do not understand, because excessive speech causes one to lose the Dao, and attachment to words obscures what is true.

Cheng’s Subcommentary: “Those who know do not speak”: People who understand the subtle principle know that truth goes beyond words, so they do not speak much. Zhuangzi says, “The Dao cannot be asked about; if asked, there is no response.” This is Wuwei (non-action). “Those who speak do not know”: People who cling to names and words, seeking the principle through language, cannot truly understand, because the principle lies beyond words and images. Zhuangzi says that those who answer questions about the Dao do not know it; those who truly know are silent, like the Yellow Emperor.

Second Section: Explaining the Order of Deliberate Practice

“Block its openings; close its gates.”

Imperial Commentary: “Block its openings” means that those who realize the Dao feel no attachment to the teachings and do not cling to words; hence the phrase “block its openings.” “Close its gates” means that, once attachment has fallen away, the gates of desire and craving close.

Imperial Subcommentary: The full explanation appears in the chapter “All Things Have a Beginning.” There, the Dao’s purity is described as blocking the six sense faculties. Here, through teaching and debate, one is directed to forget words and put an end to the burden of clinging to speech. Because one does not cling to words, this is called “blocking its openings.” One who does not make glory or disgrace their master may be said to have “closed its gates.”

Heshanggong’s Commentary: Blocking and closing means cutting off the source of desire.

Rong’s Commentary: Block the paths of desire and cut off the sources of trouble.

Cheng’s Subcommentary: “Block its openings” means to quiet speech; “close its gates” means to restrain the six senses: sight, hearing, smell, taste, touch, and mind.

“Blunt its sharpness, untangle its knots, temper its brightness, and mingle with its dust.”

Imperial Commentary: The meaning of these four lines appears in the chapter “The Dao Is Empty.” There, the discussion concerns the Dao; here, it concerns the person. When a person embodies the Dao, they share in its mysterious Virtue.

Imperial Subcommentary: These four lines have already appeared in the earlier part of the scripture, in the chapter “The Dao Is Empty.” There, their function is explained from the perspective of the Dao; here, the practice is explained from the perspective of the person. The two parts of the scripture echo one another. Because the teachings on benefiting others and cultivating oneself are important, the lines are repeated.

Heshanggong’s Commentary: “Blunt its sharpness”: When desires urge you to force your will and act recklessly, bring Wuwei to mind and restrain them. “Untangle its knots”: When anger and resentment are knotted up and will not disperse, bring detachment and simplicity to mind and let them dissolve. “Temper its brightness”: Though you may have insight of your own, harmonize with what is obscure so that you do not dazzle or confuse others. “Mingle with its dust”: Blend in with the common world and do not set yourself apart by seeking novelty.

Note: This subcommentary presents Daoist interpretations by Emperor Xuanzong of Tang and commentators such as Cheng Xuanying. It develops the doctrinal meaning of passages from the Dao De Jing such as “Those who know do not speak,” “Block its openings and close its gates,” and “Blunt its sharpness and untangle its knots,” emphasizing the stages of practice: forgetting words, blocking desire, tempering one’s brightness, and mingling with the dust of the world.

Plain-Language Commentary

On “Dull its sharpness, untangle its knots, soften its radiance, and mingle with its dust”

One should not deliberately set people or things apart by rank or difference.

Rong’s commentary: “Dull its sharpness” means restraining the sharp edge of craving. “Untangle its knots” means resolving disputes over right and wrong. “Soften its radiance” and “mingle with its dust” together are called “Mysterious Sameness” (Xuantong). In disputes over gain and loss, sometimes one side is right and sometimes the other; in disputes over right and wrong, each side takes the other to be wrong. But to “soften one’s radiance” is to be no different from the wise, and to “mingle with the dust” is to be no different from the foolish. When all things are understood as one, what principle could make people different from one another?

Cheng’s subcommentary: “Dull its sharpness” means putting a stop to grasping competition; “untangle its knots” means dissolving anger; “soften its radiance” means joining with the ways of the world; “mingle with its dust” means blending in with worldly affairs. The preceding lines have already been explained in detail, so here I follow the text briefly without further debate. These lines appear again because they are especially essential to cultivation, and are therefore set out once more.

Third: Explaining how one mingles with the dust and conceals one’s traces, in accord with the principle of the Dao — “This is called Mysterious Sameness.”

Imperial Commentary: This praises those who embody the Dao. They do not cling to verbal teachings, yet they can soften their radiance, blend in without drawing attention, and act in accord with the Dao. This is called sharing Virtue with the Mysterious (the Dao).

Commentary of the Lord of the River: “Mysterious” means Heaven. When people can carry out the things described above, they are said to share the Dao with Heaven.

Cheng’s subcommentary: Once the body and mind have been brought under control, as described earlier, one should then “soften one’s radiance and conceal one’s traces.” When Virtue has been fully cultivated, one accords with the principle of the Mysterious.

Fourth: Explaining how subtle understanding dissolves distinctions of closeness and distance, thereby bringing honor — “Thus one can neither be approached intimately nor kept at a distance.”

Imperial Commentary: “Thus one can neither be approached intimately”: Mysterious Sameness is impartial, so private affection cannot make one intimate with such a person. “Nor kept at a distance”: they harmonize broadly with everyone, so distance cannot make them withdraw.

Imperial Subcommentary: Those who embody Mysterious Sameness have no partiality in their hearts and cannot be drawn into familiar intimacy. They soften their radiance and go along with things, so they cannot be kept at a distance or shut out.

Commentary of the Lord of the River: “One can neither be approached intimately”: they take no pleasure in honors and feel no sorrow at living apart. “Nor kept at a distance”: their intent is calm and free of desire, and they bear no resentment toward others.

Rong’s commentary: Thus they cannot be made intimate or distant, benefited or harmed, honored or degraded; for this reason, they are honored by all under Heaven. If there were near and far, distinctions of intimacy and distance would arise. If there were gain and loss, benefit and harm would follow. If there were high and low, honor and degradation would be established. But now, by untangling knots, dulling sharpness, softening radiance, and mingling with the dust, they treat love and dislike equally. Intimacy and distance cannot enter their hearts, and praise or blame cannot move their intentions.

Note: “Imperial Commentary” and “Imperial Subcommentary” here often refer to the tradition of Emperor Xuanzong of Tang’s commentary on the Dao De Jing. “Lord of the River” refers to a Han-dynasty commentary attributed to Heshanggong. “Cheng’s subcommentary” refers to Cheng Xuanying’s Subcommentary on the Meaning of the Dao De Jing. “Rong” refers to Rong Zhao’s commentary. The technical term “Mysterious Sameness” (Xuantong) means a state of merging inwardly with the substance of the Dao, free from distinctions; its usage is related to that found in texts such as the Zhuangzi.

General Meaning of the Scripture

When benefit and harm are seen as one, they cannot disturb you; forget honor and disgrace together, and there is no way for high or low status to take hold.

If you can see benefit and harm as one and remain unmoved by them, and set aside honor and disgrace together, then high and low status have nowhere to attach themselves.

Those who can act this way may be honored by all under Heaven.

Those who can achieve this may be respected by everyone under Heaven.

Cheng’s commentary: In accord with the Dao and deeply immersed in the mysterious realm, one lets go of both self and things, and regards those near and far with equal regard.

No one can make you benefit; no one can make you suffer harm.

The Imperial Commentary: No one can make you benefit, because you have no desires; no one can make you suffer harm, because you do not contend.

The Imperial Subcommentary: Calm and free of desire, you cannot be enticed by others with profit. Dwelling where there is no contention, you cannot be harmed by others.

Heshang Gong: Your body does not crave wealth and status, and your mouth does not crave the five flavors, so no one can tempt you with profit. You do not contend with the greedy for gain or with the bold for prestige, so no one can harm you.

Cheng’s commentary: Benefit and harm concern survival and death. If even life and death cannot change you, how much less can benefit and harm? Thus the Zhuangzi says: do not pursue benefit and do not avoid harm.

No one can make you high in status; no one can make you low in status.

The Imperial Commentary: No one can make you high in status, because you embody the Dao and follow your nature. No one can make you low in status, because your mind is pure and unstained.

The Imperial Subcommentary: Embodying the Dao and following your nature is a nobility that rank and salary cannot elevate. Transcending worldly burdens is a freedom from low status that ordinary people cannot diminish.

Heshang Gong: No one can make you high in status: you do not become a ruler in a time of disorder or occupy the position of a benighted sovereign. No one can make you low in status: you do not grow arrogant when in power or abase yourself when thwarted.

Cheng’s commentary: High and low status are linked to honor and disgrace. If praise and blame do not move you, and favor and humiliation do not alarm you, then there is no question of being high or low in status within your mind.

Therefore, you are honored by all under Heaven.

The Imperial Commentary: When you embody a reality with no hindrance, forget words as understanding flows freely, resolve sharp divisions and conflicts, and become one with the dust and light, you can no longer be distinguished as near or far, high or low in status.

The Imperial Subcommentary: Those who share in the mysterious unity awaken to the principle and forget words; they close the senses and shut the gates, leaving neither root nor sense-object unstained. Once sharp divisions and conflicts are resolved and they become one with the dust and light, their conduct and bearing are as described. Therefore, they are honored by all under Heaven.

Heshang Gong: With such De (Virtue/Power), even the Son of Heaven cannot make you his subject, and the feudal lords cannot make you bow. You move with the world and keep yourself safe from harm; therefore, you are honored by all under Heaven.

Cheng’s commentary: You are free of all attachment to those near and far, and through emptiness and forgetting you reach understanding. Therefore, you are honored by all under Heaven.

The General Meaning of the Scripture (Continuing from the Previous Section)

The sage does not weigh gain against loss or concern himself with praise and blame. High or low status does not move his heart. Thus the people willingly support him, all things gladly honor him, and people throughout the world respect and value him.

Chapter 57: “Governing a State through Uprightness”

This chapter continues the account of how one who follows the Dao is honored throughout the world. It explains how an emperor should govern and guide society.

The chapter has four sections: first, expediency and truth, cleverness and its application, and differing choices; second, guiding the people by putting “having no business” first; third, raising questions and arguing against “deliberate action”; and fourth, invoking the sage to reveal the beauty of “non-action.”

Expediency and Truth, Cleverness and Its Application, Differing Choices

The Dao is the root of all things; warfare brings hardship to the people. The sage rulers of antiquity turned weapons into farm tools. Later generations lost their way, wielding axes and battle-axes as instruments of punishment and intimidation. They came to prize deceit and stratagem in warfare, while the practice of the Dao values mystery and stillness. Those who empty the heart and fill the belly include Ziyin, who declined Huanliang’s position. Those who hunger for fame and valor include Nie Zheng, who died for the Han chancellor. They knew only to disfigure themselves in pursuit of a reputation, becoming a laughingstock to the world. How could they understand that forgetting the self makes one a model for all under Heaven? When rulers impose many prohibitions, the people grow poor. When rare goods are put on display, thieves multiply. The sage takes no action, and all living things find their own peace. Those who hold to the Dao should heed the sage’s admonitions.

“Governing a State through Uprightness”

Imperial Commentary: Governing a state through uprightness and using stratagem in warfare are both unsuitable. Only taking the world through having no business accords with reason. To shelter and nurture the world, non-action is prized. Governing a state through political teachings and waging war through deceitful stratagems both run counter to the Dao; only by having no business and practicing non-action can one take the world.

Imperial Subcommentary: This phrase identifies the means employed. “Uprightness” refers to political teachings. A ruler who acts deliberately seeks to bring order through political teachings. He cannot practice non-action and let things transform themselves; there has never been a case of achieving good order in this way.

Heshanggong: “Through” means “to reach.” Heaven appoints a person who rectifies himself to bring order to a state.

Yan Zun: The intent to use one’s mind for the common good is not as good as being free of intent and united with all. Forbidding excesses born of desire is not as good as attaining things through wanting nothing. Loyalty may be guided by the counsels of the Yellow Emperor and Taigong, and one may hold to…

(The source text after “hold to” appears incomplete. It is commonly understood to refer to holding to schemes of wisdom; the translation here follows the general sense of the surviving wording.)

Collected Annotations on the Mysterious Virtue of the True Scripture of the Dao and De: A Plain-Language Interpretation

1. Governing the State with Uprightness

Imperial commentary (section title): The key to the military strategists’ arts, as seen in Sun Wu, Wu Qi, and others, lies in winning through clever plans. But a still more ingenious strategy is to make the people of the world no longer depend on clever plans or military force.

Rong says: The secret to nurturing the people lies in fairness and impartiality. The key to promoting education and moral instruction is uprightness. This is what is meant by feudal lords and local officials using Dao and De to uphold ritual propriety, and governing through education and culture.

Cheng’s commentary: “With” means to put something into practice; “government” refers to moral teachings and laws; and “govern” means to regulate and order. When the sage governs the world and deals with people, he adapts to circumstances and turns with changing conditions. He uses the way of “substance”—sincerity and the right way—to conduct military campaigns, and the wisdom of “substance” to govern the state. This is an age in which weapons are laid aside, culture is cultivated, and “substance” is put into practice.

2. Using the Unconventional in Warfare

Imperial commentary (section title): This, too, is a title. “Unconventional” refers to change and deception. These are inauspicious tools, which the noble person detests. How much more so when deceit is given a name but used without restraint? Warfare is like fire: if it is not kept in check, it will consume the one who wields it. Thus, knowing how to use unconventional tactics is not the way to victory.

The Lord of the River says: “Unconventional” means deception and falsehood. Heaven makes those who practice deception and falsehood use weapons.

Rong says: “Unconventional” means change and deception. When facing danger, one adapts to changing circumstances; in warfare, deception is acceptable. The Three Strategies are exceedingly unconventional, and the Nine Attacks bring a hundred victories. The senior general and military advisor quell disorder and put an end to banditry: this is the achievement of martial force.

Cheng’s commentary: “Unconventional” means cunning and deception. To overcome and settle calamity and disorder, one must use force; in warfare, deception is acceptable, so cunning is indispensable. This is an age in which culture is set aside, martial force cultivated, and “expedience” put into practice.

3. The Second Means of Transforming the People: Nothing Surpasses Having No Affairs

Taking the world through having no affairs

Imperial commentary (section title): This, too, is a title. A ruler who possesses the Dao governs through Wuwei (non-action). Wuwei means having no affairs; having no affairs means causing no disturbance; when there is no disturbance, the people transform themselves, and the world is at peace.

The Lord of the River says: Use a person who has no affairs and acts through non-action to take the world and become its ruler.

Rong says: The enlightened ruler guides and transforms the world. When expounding the Dao and spreading its influence, he entrusts the way to worthy ministers; when suppressing rebels, he gives command to renowned generals. He sits in court before the myriad states with his ceremonial curtain hanging down, and keeps his ears closed and spirit still within the ninefold palace.

Cheng’s commentary: The ways of civil and military rule should respond to things and accord with the times. Consider a temporary shelter that needs straw dogs for a ritual: if one clings to them instead of sending them away, one only adds to the harm. Better to practice Wuwei and have no affairs, stilling the spirit on Mount Gushe, neither martial nor civil, and ruling from the court with folded hands. Transform things in this way, and they will be free of affliction; govern the people in this way, and they will sing as they strike the earth. Perhaps this is the marvelous secret to embracing and governing the world.

Third: An Extended Discussion of “Action” Through Questions and Answers

Scripture: How do I know this to be so? From this.

Imperial Commentary: The passage that follows makes clear why I say this.

Imperial Subcommentary: “How do I know” poses a question; “this to be so” means that matters are indeed as described; and “from this” is the answer. The Old Master deliberately asks: How do I know that governing the world requires “doing nothing” and “taking no action”? The answer is found below: “When taboos abound throughout the world, the people grow poorer”; “When I take no action, the people transform themselves.” These lines prove the point.

Heshanggong: “This” means the present moment, what is before us now. Laozi says: How do I know Heaven’s will? I know it from what I see today.

Rong’s Commentary: How do I know that the world must be governed through “doing nothing”? The lines below provide the evidence: “When I take no action, the people transform themselves; when I do nothing, the people grow prosperous.”

Cheng’s Subcommentary: The master poses a question: How do I know that the world must be guided and transformed through “doing nothing”? We can see the answer by looking at the passage that follows.

Scripture: When taboos abound throughout the world, the people grow poorer.

Imperial Commentary: When the country is governed through political measures, and these measures impose many taboos, the people cannot work in peace, and so they grow poorer.

Imperial Subcommentary: This line explains “governing the country through political measures.” A ruler of the world who does not cultivate purity and stillness to transform the people, or prize simplicity in dealing with things, will issue dense and complicated orders. The people below are left at a loss, with no time to avoid forbidden acts. Every move risks costing them their livelihood, and they sink ever deeper into hardship. So they grow poorer.

Heshanggong: “The world” refers to the ruler. Taboos are restrictions and prohibitions. When orders are complicated, wrongdoing arises; when prohibitions are numerous, those below resort to deceit. Wrongdoing and deceit lead people to cheat one another, and so they grow poor.

Rong’s Commentary: When taboos multiply, the web of government grows dense. Complicated rules exhaust people, while dense restrictions make them fearful. Obeying the law gets in the way of their work. How could they avoid becoming poor?

Cheng’s Subcommentary: Taboos are restrictions. When punishments and laws are harsh, many people fall into crime, and the people cannot pursue their livelihoods in peace; so they grow poorer. Those who cultivate themselves but cannot follow their nature and remain true, and instead hold fast to prohibitions and taboos, lack Dao and De within; so they grow poorer. This line explains “through political measures.”

Scripture: When people have many sharp weapons, the state grows ever more benighted.

Imperial Commentary: “Sharp weapons” refers to schemes and stratagems. When rulers rely too heavily on them and cannot return to simplicity and truth, those below respond with deception, and the state grows ever more chaotic.

Imperial Subcommentary: This explains the earlier line, “Use the extraordinary in warfare.” “Sharp weapons” refers to schemes and stratagems.

This passage discusses the negative consequences that arise when rulers excessively employ stratagems and cunning techniques.

Regarding the use of political stratagems, the key lies in applying them only when absolutely necessary. If a ruler relies too heavily on manipulative methods and fails to return to simplicity and authenticity, the people will inevitably respond with deceit. Heshang Gong explains that the term "sharp weapons" (利器) refers to political machinations. When the common people possess too much cunning, it dazzles those who see it and bewilders those who hear of it, creating distance between superiors and subordinates and leading to national disorder. Master Rong adds that crafty stratagems should not be casually disseminated—just as weapons should not be available in every household—lest people begin plotting rebellion.

Concerning technical ingenuity and rare artifacts, if a ruler admires intricate craftsmanship instead of pursuing plain simplicity, the people will imitate extravagance. The Imperial Commentary notes that "rare artifacts" (奇物) refer to exquisitely carved treasures and curios. When rulers indulge in ostentation, the people compete to emulate them, fostering a culture of extravagance. Heshang Gong states that if feudal lords become obsessed with refined craftsmanship—building lavish palaces and carving ornate garments—it will only encourage the proliferation of more elaborate novelties. Cheng Xuanying interprets "cunning techniques" (奇巧) as a scheming mindset and "rare artifacts" as instruments of war. When rulers are fond of warfare, the people follow suit, inventing various siege weapons and triggering endless conflict.

As for laws and decrees, if rulers abandon the principle of governing through Wuwei (non-action) and instead rely solely on harsh punishments, it will ironically breed more bandits. The Imperial Commentary explains that when a ruler cannot restrain their own desires yet attempts to control the people through draconian laws, the populace will exploit legal loopholes and ultimately turn to banditry. The stricter the laws, the more lawbreakers and rebels will emerge.

Laws and government decrees are meant to regulate and standardize the people, yet the people only barely escape punishment and do not truly feel shame; officials may then exploit loopholes in the law and commit unlawful acts. Deception runs between those above and those below, so bandits and thieves actually increase in number.

Hedajong explains: when precious, desirable things multiply and are displayed conspicuously before people, farming is neglected, hunger and cold follow, and thieves become more numerous. Rong Zhu holds that such precious things become objects of pursuit; when gold and jade abound, theft rises. He also notes that laws meant to stop theft can produce more thieves, and ritual meant to order disorder can invite new disorder. Cheng Xuanying’s commentary (zhushu explaining the classic) says that the more numerous and harsh penal statutes and laws become, the more the people are oppressed; more people evade punishment, and theft spreads. This is precisely the case that the cleverer government becomes, the more ways people find to evade it—again showing that harsh, elaborate policy yields the opposite of its intent.

The fourth section, through the sage’s words, explains the benefits of wuwei (non-action).

Therefore the sage says: “I practice wuwei, and the people are naturally transformed; I do not harass the people, and they are naturally ample; I cherish quietude, and the people are naturally upright; I am without desire, and the people are naturally simple.”

The imperial annotation (yuzhu) explains: wuwei brings quietude, so the people are naturally transformed; not stirring up trouble lets them naturally prosper; cherishing quietude enables them to be educated and become upright; being without desire lets them preserve harmonious qi and return to simplicity. This is the principle of governing the realm through non-busyness.

The imperial sub-commentary (yushu) says this passage explains how to govern the realm through non-busyness. “I” refers to the sage. The sage does not exalt craftiness; one who embodies the Dao values wuwei. Wuwei means not casually imposing bans and interventions; when the sage sets an example of wuwei from above, the people are naturally transformed.

Hedajong says the sage cultivates the Dao in accord with Heaven’s way and does not rashly alter or impose measures, so the people naturally change. Rong Zhu treats the various prohibitions mentioned earlier as four kinds of “ailment of purposeful action” (youwei zhi bing); he holds that the sage’s fourfold way of wuwei is precisely to remove chaos and settle the people through transformation: when there is no meddling, households are secure and customs harmonious; wuwei means yielding to nature; when the people know sufficiency they are ample; acting in accord with the Dao without bias makes them upright; abandoning display and returning to what is real makes them simple. Cheng Xuanying’s commentary adds that when those in high places are empty, still, and detached and rule through wuwei, the people turn from bad to good.

Because Zhuangzi entrusts the teaching to other sages, he says, “Nineteen out of twenty are parable sayings.” (Reasoning through stories and metaphors was a method Zhuangzi often used.)

“I take no action, and the people grow prosperous of themselves”

Imperial Commentary: Those above impose no taxes or levies, and those below are spared disturbance. People till their fields and dig their wells; each household provides for itself, and everyone has enough. Thus the people naturally prosper.

Heshanggong: I do not impose forced labor or call people away from their work. I let them settle into their occupations, and so they all prosper of themselves.

Cheng’s Commentary: There is non-action in the ruler’s heart, and his conduct does not disturb the people. The four classes of people each keep to their work, and all under heaven follow the same course. With light labor demands and low taxes, how could the people fail to prosper?

“I love stillness, and the people become upright of themselves”

Imperial Commentary: People are born loving stillness; this is their nature. If the ruler values stillness and does not lightly unsettle the people, those below will feel the ruler’s De and keep to the right way in accordance with their nature.

Heshanggong: When the sage says, “I love stillness,” he does not mean that he offers no guidance. The people will all become loyal and upright of themselves.

Cheng’s Commentary: When those above love stillness and do not disturb the people, the people receive the influence of a simple, generous way and naturally return to the right path.

“I have no desires, and the people become simple of themselves”

Imperial Commentary: If the ruler can truly preserve inner calm and harmony, and seek nothing outwardly, those below will be transformed by his example and naturally become simple.

Heshanggong: I am always without desire, casting off ostentation and keeping to simplicity. The people will follow me and become plain and honest.

Cheng’s Commentary: If the ruler has few desires and little self-interest, and is pure and honest, the people will be content with what they have and keep to their proper bounds, returning to simplicity.

The lines beginning with “The sage” explain what it means to “take the world without action.”

Chapter Fifty-Eight: “When Its Government Is Tolerant”

Chapter summary: The previous chapter described a Dao-guided ruler governing through Wuwei. Following on from it, this chapter explains that a ruler without Dao multiplies laws and commands. It therefore distinguishes between governance guided by Dao, which is “tolerant” (broad-minded and not given to scrutinizing every detail), and rule without Dao, which is “intrusive” (harsh, exacting, and watchful). The chapter has four sections: first, it contrasts the different effects of lenient and severe government and instruction; second, it shows that fortune and misfortune depend on one another and have no fixed form; third, it laments that ordinary people have long been lost in confusion, which strict commands cannot dispel; fourth, it reveals how the sage forgets his achievements and conceals his brilliance.

First section: Lenient and severe government bring different benefits and harms

(We hear that Yao opened the four gates … and the people delighted in the pleasure of striking the earth; when Qin united the hundred commanderies, the realm became a scene of ruin and pestilence. From this we know that government and instruction should spread through a simple, generous way. Why, then, should …)

Note: The original text here seems to be missing some characters. “Striking the earth” refers to the peace and contentment of ancient times, when the people enjoyed themselves; “ruin and pestilence” refers to desolation and epidemic disease, invoking Qin rule as a counterexample.

Plain-Language Interpretation

Scripture

When its government is dim and unobtrusive,

its people are simple and sincere.

When its government is sharp and exacting,

its people are diminished and divided.

Imperial Commentary

When its government is dim and unobtrusive, its people are simple and sincere

When laws and commands are broad and simple, without deliberate interference, the people become honest and unpretentious.

When its government is sharp and exacting, its people are diminished and divided

When laws and commands are harsh, and officials interfere in everything, the people fall into hardship and drift apart.

Imperial Subcommentary

When its government is dim and unobtrusive, its people are simple and sincere

“Dim and unobtrusive” means unselfconscious and generous; “simple and sincere” means plain and honest. When a ruler who practices Wuwei (non-action) governs with broad, simple instruction, allowing things to develop on their own and imposing no harsh or violent measures, customs become honest and unpretentious.

When its government is sharp and exacting, its people are diminished and divided

“Sharp and exacting” means interventionist and severe; “diminished and divided” means impoverished and scattered. When an interventionist ruler issues harsh and urgent commands and uses the law to control people, the more conspicuous the laws become, the more thieves there are, and the more the people fall into hardship and drift apart.

Commentary of the Lord of the River

When its government is dim and unobtrusive

Its governance and instruction are broad, almost as if unclear.

Its people are simple and sincere

When governance and instruction are broad, the people are prosperous and generous, living in mutual affection and harmony.

When its government is sharp and exacting

Commands are issued in haste: a spoken report brings an immediate decision, and what is heard is judged at once.

Its people are diminished and divided

When governance and instruction are hasty, the people cannot make a living. Hence “diminished and divided”: day by day, their bonds grow thinner.

Rong’s Commentary

When government is lenient, people are content. The ruler is calm and still, and those below are simple and united.

When government is harsh and burdensome, people are distressed and exhausted.

Cheng’s Subcommentary

When its government is dim and unobtrusive, its people are simple and sincere

“Dim and unobtrusive” means broad and simple; “simple and sincere” means plain and unpretentious. When the ruler practices Wuwei and governs with broad, simple instruction, the people below follow this influence and all become honest and unpretentious.

When its government is sharp and exacting, its people are diminished and divided

“Sharp and exacting” means severe and rapid; “diminished and divided” means scattered and depleted. When those above favor deliberate intervention and govern in haste, the people suffer their violence and are scattered.

The cultivation of oneself, too, should be empty of preconceptions and broad and simple.

Do not cling to thoughts or grow impatient; do not focus single-mindedly on getting there quickly.

Second: Explaining how misfortune and good fortune depend on and conceal one another, with no fixed outcome

Scripture:

Misfortune! Good fortune leans upon it. Good fortune! Misfortune lies concealed within it. Who can know where they will end?

Imperial Commentary by Emperor Xuanzong of Tang:

“Leans upon” means “arises from”; “lies concealed” means “is hidden within.” Earlier, lenient policies were described as “muddled.” Society takes them to mean that the ruler has no way of governing, yet people become honest and simple. This is how misfortune gives rise to good fortune. Strictly scrutinizing policies were described as “perceptive.” Society takes them to mean that the ruler knows how to govern, yet people become depleted and impoverished. This is how misfortune lies concealed within good fortune. “Who can know where they will end?” When people lose the Dao and abandon De, they cultivate falsehood and prize outward display. Misfortune and good fortune then cycle around, leaning upon and concealing one another without any fixed pattern. Who can know where this cycle will end?

Commentary by Cheng Xuanying

(The imperial commentary and commentary are similar in the earlier section; Cheng’s commentary is given here.)

“Misfortune! Good fortune leans upon it”: The lenient policies described earlier as “muddled” are seen by society as bad, yet people become honest, simple, and generous. Is this not how good fortune arises from misfortune? “Good fortune! Misfortune lies concealed within it”: “Concealed” means hidden. Strictly scrutinizing policies are seen by society as good, yet people and things become depleted and withered. Is this not how misfortune lies hidden within good fortune and eventually comes to light? “Who can know where they will end?” When people lose the Dao and abandon De, cultivating falsehood and prizing outward display, misfortune and good fortune cycle around, leaning upon and concealing one another without any fixed rule. Who can know where this cycle will end?

Commentary by Heshang Gong:

“Leans upon” means “arises from.” Good fortune arises from misfortune: when people suffer misfortune, they may repent, take responsibility for themselves, cultivate goodness, and follow the Dao. Then misfortune departs and good fortune comes. “Good fortune! Misfortune lies concealed within it”: Misfortune hides within good fortune. When people receive good fortune and become arrogant and unrestrained, good fortune departs and misfortune comes. Misfortune and good fortune give rise to one another in turn; no one can know when this cycle will end.

Commentary attributed to Yan Zun, or to the tradition of Yan Junping:

Good fortune arises from misfortune, and misfortune arises from good fortune. Misfortune and good fortune work together, though their realms differ. Where good fortune is removed, there is no misfortune; where there is no misfortune, there is no good fortune. The good fortune of having no good fortune is subtle and profoundly mysterious. Though everyone longs to understand it, no one can fathom its end.

Commentary attributed to Rong, or to another commentator:

Misfortune leans upon good fortune, and misfortune lies concealed within good fortune: “Leans upon” means “arises from”; “lies concealed” means “is hidden.” In suffering, a person longs for happiness and turns from evil toward goodness; thus misfortune brings good fortune. But in comfort, a person may become debauched, and in high rank, arrogant and self-indulgent; thus misfortune hides within good fortune. “Who can know where they will end?” From the causes of good and evil deeds come the results of misfortune and good fortune. Who can know the limits of the cycle through realms of suffering and joy, as they come and go?

Commentary by Cheng Xuanying (closing section):

Misfortune leans upon good fortune, and misfortune lies concealed within good fortune: “Leans upon” means “arises from”; “lies concealed” means “is hidden.” Leniency brings good fortune; strict scrutiny brings misfortune. Misfortune and good fortune continually become causes of one another, concealed without any fixed pattern. Who can know their end?

Excessive scrutiny invites misfortune. These two matters have a common source in the mind. Fortune leans on misfortune, and misfortune lies hidden within fortune; they are not far apart.

Being too clever and scrutinizing everything too harshly can bring disaster. Fortune and misfortune both have their roots in the same mind. Fortune often depends on misfortune, while misfortune lies hidden within fortune; the two are never far apart.

Who knows where they end? What is meant by “there is no standard”—and who is it that does not?

Who can know their ultimate limit? And who—or what—is meant by “there is no standard”? The signs of fortune and misfortune arise from the karmic deeds of good and evil. Since karma is not fixed, its results change accordingly. Thus people cycle through the Three Realms and the Six Paths, turning through countless transformations. Who can know their ultimate limit? Only those of the highest understanding, the realized ones, can forget themselves and help others, embody the right Dao, and awaken to its profound mysteries. They do not become causes of good or evil, and so receive no reward or retribution in the form of fortune or misfortune.

Zhuangzi says: “Misfortune does not come, and fortune does not come.” Fortune and misfortune have no existence in themselves. It is only because people suffer calamity that they revolve without end. The root of this lies in failing to hold to the right Dao.

Third, a lament that ordinary people have been deluded for a long time, not merely in this life.

Is there no standard?

Imperial commentary: Is there no standard? What is right may again become strange; what is good may again become ominous. Could there truly be no standard for the limits of fortune and misfortune? It is only that living beings cling to delusion: they take what is right for deceitful strangeness, and what is good for an ominous sign. Thus fortune and misfortune lean on each other, seeming to have no fixed measure.

Imperial subcommentary: This asks whether there can truly be no fixed standard for the limits of fortune and misfortune. People fail to embody the Dao and Wuwei (non-action), and instead give rise to deluded attachments; only then do they lose what is right.

Heshanggong: “No” means “not.” It means that if a ruler does not make himself upright, then the state will not be upright either.

Rong’s commentary: “There is no standard”: what is right may again become strange, and what is good may again become ominous. “Strange” means unusual; “ominous” means harmful. The back-and-forth of good and evil in people’s deeds is all part of this. Only the true beginning, solitary and still, is right. People mostly accumulate actions clouded by dust and grime, while few have a foundation of purity and emptiness; hence the saying, “there is no standard.” Many follow what is crooked, while few follow what is right. Even when something is right, it does not remain right for long but suddenly changes; hence it becomes “strange.” People generally do evil and refuse to cultivate good. Even when they do good, it does not remain good; they soon return to doing evil. Hence it becomes “ominous.” What is right may again become strange; what is good may again become ominous.

Imperial subcommentary (on how people become deluded about what is right): This means that living beings are confused about fortune and misfortune. What is right is right, yet they do not understand it; they take what is right for deceitful strangeness. They do not understand goodness, and take what is good for an ominous sign. Thus it seems that “there is no standard.”

Heshanggong: What is right may again become strange; “strange” means deceitful. If a ruler is not upright, then even those below who are upright will be transformed into deceivers.

General Meaning of the Scripture

Those in positions of authority treat “deceptive goodness” as goodness and regard “strange and uncanny phenomena” as auspicious signs. The people are all led astray. Those above turn what is upright into what is strange, and what is good into what is uncanny. This reversal and confusion has been going on for a long time.

Explanations by Various Commentators

The Imperial Commentary says: To mistake what is upright for what is strange, and what is good for what is uncanny, is a deep confusion that has persisted for a long time.

The Imperial Subcommentary laments: All beings are confused about what is upright and good, and mistakenly recognize the strange and uncanny as such. This situation has existed for a long time; hence the phrase, “Its days have indeed been long.”

Heshanggong says: This refers to a ruler who is confused and has lost the right path; this has been the case for a long time.

Rong says: Losing sight of the roots of fortune and misfortune, and becoming confused about the paths of right and wrong, does not happen overnight. Hence, “Its days have indeed been long.”

The Cheng Commentary says: Ordinary people act in uncanny and strange ways because they are ignorant and confused. Since this confusion has lasted so long, it has in fact been present from the beginningless past—not merely in this life. The Scripture of the Western Ascension also says that this confusion has existed for a long time.

The Sage Forgets Merit and Conceals His Light

Scripture: Therefore, the sage is square without cutting.

Imperial Commentary: The sage is square without cutting, upright without injuring, straight without being overbearing, and bright without dazzling. In transforming others for the good, the sage does not cut them down to display his own “squareness,” wound them to display his own “uprightness,” assert himself so that others may appear “straight,” or show off so that others are cast into shadow. Cultivate this in oneself, and all under Heaven will transform of their own accord. “Overbearing” means asserting oneself and showing off.

Imperial Subcommentary: “Square” means principled and upright. The sage’s conduct is presented as an example to encourage people to cultivate themselves: the sage spreads the Dao and benefits the world, showing people a direction. He acts uprightly himself, and all things respond by becoming upright of their own accord. He does not set out a body of teachings and cut people down or force them to follow him.

Heshanggong: The sage acts uprightly in order to set an example. He does not use a knife to cut people down and compel them to follow.

Rong: Uprightness is a standard; “cutting” means causing harm. Deviant conduct harms both oneself and others, whereas the right path leaves neither side harmed.

The Cheng Commentary: The sage embodies the Dao and takes uprightness as his guiding rule. He guides the people in ways suited to their circumstances, follows the natural course of things, and lets them be. He does not dominate or cut them down, yet people follow him. This passage presents the sage as a model for ordinary people and calls on them to cultivate themselves accordingly.

This passage describes three realms of being for the sage (a person of high virtue) in dealing with worldly affairs:

First is "pure yet not aloof." The sage's nature is inherently pure and untainted, yet never flaunts this purity to belittle others' mundanity. Here "purity" isn't about deliberate reclusion, but transcends the distinction between purity and impurity, reaching what Zhuangzi called "great purity needs no humility" - true integrity requires no ostentation. As Heshanggong explained, the sage transforms people through purity rather than wounding them with moral superiority.

Second is "upright yet unforced." Though internally righteous, the sage never corrects others aggressively. The term "unforced" here means not imposing one's will. As Master Rong noted, "great straightness appears bent" - the sage maintains inner integrity while accommodating others, never deliberately displaying righteousness.

Third is "luminous yet unobtrusive." Though radiant with wisdom, the sage restrains this brilliance without炫耀. Heshanggong clarifies that even possessing unique insight, the sage often appears ordinary, never disturbing others with intellectual display. Cheng Xuanying references Zhuangzi's "dazzling yet doubtful radiance" to show true wisdom remains含蓄而不露.

The conclusion states that those attaining these three realms transcend calculations of gain/loss and misfortune/fortune, blending distinctions between right/wrong and proper/improper. Like Zhuangzi's description, they move with complete freedom and spontaneity. This state neither burdens itself with worldly concerns nor deliberately avoids them, achieving genuine liberation.

This can be understood as pointing out that the Sage—or those whom the world calls “Sages”—uses personal plans and schemes to draw boundaries, dividing the realm into separate “territories” to govern.

A note on the wording, to help with the original: “Sage” here refers to the “sage ruler” or “supreme person” revered as an ideal of statecraft. It is not necessarily praise; the discussion often distinguishes between what the “Way of the Sage” ought to be and what it is in practice. “Plan” means to devise, design, or arrange with deliberate intent, suggesting that things are ordered according to a human blueprint. “Territory” means a boundary or division; as a verb, it can mean to demarcate, divide into regions, or treat the realm as territory to be controlled. The sentence-final particle “ye” is a classical Chinese modal word, roughly meaning “that is all” or “that is simply how it is.”

The sentence has an explanatory or evaluative tone: it presents “the Sage plans and divides it into territories” as a condition of drawing boundaries through human intervention and governing the realm by strategy. In commentaries in the tradition of the Dao De Jing, such statements are often contrasted with not forcing things, not making divisions for private ends, and following nature. The precise praise or criticism depends on the surrounding text. With the lines before and after it, the tone—whether critical or illustrative—could be translated more accurately.