《道德真經玄德纂疏》Vol. 16

“Collected Commentary on the Mysterious Virtue of the True Scripture of the Dao and Its Virtue,” Volume Sixteen: “Governing People and Serving Heaven,” Chapter Fifty-Nine (A Modern Chinese Interpretation)

Volume and Authors

This is Volume Sixteen of the “Collected Commentary on the Mysterious Virtue of the True Scripture of the Dao and Its Virtue.” Emperor Xuanzong of the Tang composed the imperial commentary and added an explanatory subcommentary. The notes also draw on the writings of Heshang Gong, Yan Junping, Li Rong, and others. The subcommentary was written by Master Cheng Xuanying of Xihua, and the compilation was overseen by Qiang Enqi of Mengyang.

Why This Chapter Follows the Previous One

The previous chapter discussed “making clear how to use the Dao to govern the state and thereby achieve purity and harmony.” This chapter on “governing people and serving Heaven” follows to emphasize that governing the state and revering Heaven must both be grounded in the use of the Dao, without exceeding one’s proper role.

The Chapter’s Four Main Points

First, the people should be guided through the use of the Dao.

Second, even when the Dao is put to use, Virtue and merit must still be accumulated over time.

Third, only through accumulating Virtue and merit can one become a true ruler who guides and transforms the people.

Fourth, only by putting down deep roots and firmly guarding one’s foundation can one endure and live long.

The First Layer of the Subcommentary: To Guide and Transform All Living Beings, Nothing Comes Before the Use of the Dao

The Dao may seem suspended in emptiness, yet it can turn the lost back toward the right path. De is weighty and enduring; it is the guiding principle we must uphold.

When a ruler acts with integrity, the wind descends of its own accord upon Mount Emei, and Xuanyuan, from Mount Yangjiao, summons Li Dan (Laozi) from afar. This happens for no other reason: De can first bring things into submission, and the Dao is the most honored within it.

A ruler governs by law, unwavering in purpose and undeterred even after being dismissed three times. He welcomes loyal counsel and fulfills his filial duties, like Wang Yang, who urged his charioteer onward, or the one who led the way. Mozi saw the wine pools and heaps of refuse and turned his carriage away without entering. From this we can see that uprightness is the foundation of governing a state, while perversity is the deceit of the people. Governing people and serving Heaven must both begin with the use of the Dao. Using the Dao is easy; departing from its principles and indulging in deceit is difficult.

Cultivate deep roots and a firm foundation, and you will live long and endure. Outwardly, guide through words; inwardly, nourish calm and harmony. The great floods of Heaven cannot sweep you away, nor can the great heat of Earth scorch you. Its limit is unknown: this is what the accumulation of De can bring about.

Scripture and Imperial Commentary

Scripture: “In governing the people and serving Heaven, nothing is better than frugality.”

Emperor Xuanzong’s Imperial Commentary:

“Frugality” means cherishing and using sparingly. For a ruler governing the people and reverently serving Heaven, nothing is better than sparing the people’s labor and using resources economically. When the granaries are full, the people understand propriety; when the three farming seasons are not disrupted, Heaven sends auspicious signs. Harmony among the people makes it possible to govern them, and Heaven’s protection makes it possible to serve Heaven.

Cheng Xuanying’s Subcommentary

“Frugality” means cherishing and using sparingly. When a ruler wishes to guide and transform the people below and reverently serve the Lord on High, De must come first. Nothing is more important than cherishing and using sparingly; frugality is “the Virtue of restraint.”

(The following continues the meaning of the imperial commentary: cherishing resources, granaries, the three farming seasons, auspicious signs, governing people, and serving Heaven. The subcommentary restates the point with phrases such as “when a ruler wishes to govern and transform those below and reverently serve the Lord on High.”)

Note: The chapter’s central line, “In governing the people and serving Heaven, nothing is better than frugality,” is interpreted in both the imperial commentary and the subcommentary in terms of cherishing resources, the Virtue of restraint, protecting the farming seasons, full granaries, and harmony among the people. This is closely connected with the later ideas of “early compliance” and “accumulating De in abundance.”

This passage expounds on the importance of "frugality and cherishing" (jianshe) and how to apply this principle in governing a nation and cultivating one's being.

The best method for governing people and aligning with the Dao (the Way of nature) is through frugality. Rulers should cherish their people's labor and resources, avoiding extravagance; individuals cultivating themselves should treasure their Jing (essence) and Qi (vital energy), refraining from self-indulgence. Whether governing the world or cultivating one's person, all should follow the principle of Wuwei (non-action).

A ruler who practices frugality will naturally attract the people's allegiance, for frugality itself embodies De (Virtue) that aligns with the Dao. The method of Wuwei benefits both self and others: applied to self-cultivation it subdues inner demons, applied to governance it draws distant peoples to submit.

The text further emphasizes that while one may grasp the methods of Dao, continuous accumulation of De remains essential. When a ruler's frugal virtue accumulates, the people submit early—this constitutes building profound virtue. With shallow virtue, people won't submit; only through deep accumulation can all things naturally yield. "Heavy accumulation of De" refers precisely to this profound cultivation of virtue.

Plain-Language Interpretation

On “heaping up De” and overcoming all things

To heap up De (Virtue/Power) means continually deepening one’s virtue. This also requires accumulating merit and practice—building up merit and putting teachings into practice, layer by layer. Only when one’s De has become deep and abundant can one win distant people over, so that those far away are willingly persuaded and brought into allegiance.

If De is heaped up, nothing cannot be overcome: when De has been accumulated in sufficient measure, there is nothing one cannot restrain or defeat.

• Imperial Commentary: When a sage accumulates De, all within the Four Seas turn toward benevolence. There is then no one who cannot be brought into submission.
• Imperial Subcommentary: If a ruler amasses De, then in governing, the people’s strength is fully sustained; in serving Heaven, nothing but good fortune follows. The four quarters are transformed and brought into allegiance, and no one cannot be subdued.
• Heshang Gong: To overcome means to prevail. If one amasses De within oneself, none will fail to submit.
• Rong’s Commentary: When De is weighty and benevolence runs deep, nothing cannot be overcome.
• Cheng’s Subcommentary: “Overcome” means to prevail, and also to “attain.” Accumulate merit and practice, and let De grow deep and weighty: benefit yourself and others, lose nothing, and win the allegiance of all within and without. Nothing will fail to be overcome.

Nothing cannot be overcome, and no one can know its limit

Since nothing cannot be overcome, no one can know its limit—no one can measure where the work of De comes to an end.

• Imperial Commentary: If there is no one whom a ruler’s De cannot govern, its reach extends everywhere, and the four quarters cannot know its limit.
• Imperial Subcommentary: When a ruler’s De wins everyone’s allegiance, peoples with different customs admire and seek transformation, and those in the remotest regions observe its influence. Its reach extends everywhere; therefore, no one can know its limit.
• Heshang Gong: If nothing cannot be overcome, then no one can know the limit of one’s De.
• Yan’s Commentary: If one governs the world through frugality and is in mysterious accord with the Dao, how could one know its limit?
• Rong’s Commentary: The surrounding peoples submit as guests, the borders of the realm have no bounds, and one is in mysterious accord with the Dao. What limit could there be?
• Cheng’s Subcommentary: When what can be done and what is done accord, and principle is fulfilled in all things, the Dao and De are deep and far-reaching; no one can know their limit.

Part Three: Showing how accumulated practice and merit make one a ruler who transforms the people

No one can know its limit; therefore, one can possess a state

Though De is deep and far-reaching, its limits hard to measure, it is precisely for this reason that one can possess a state—is worthy to hold the realm, govern the country, and bring peace to its people.

• Imperial Commentary: Only when no one can know the limit of a ruler’s De can that ruler possess a state.
• Imperial Subcommentary: A ruler’s transformation through De reaches everywhere; the people return to him, and the spirits receive blessings. Only then can he be called one who possesses a state. The Classic of Changes says, “The king approaches his ancestral temple and his family”—this is the meaning. Beyond this, how could one speak of possessing a state?
• Heshang Gong: If no one knows that one’s De has a limit, one can possess the altars of soil and grain and bring blessings to the people.
• Rong’s Commentary: Only when one’s territory has no bounds and one’s Dao and De are without limit can one possess a family and a state.
• Cheng’s Subcommentary: Since principle is fulfilled in all things and one’s depth and reach have no limit, one can possess a state, govern the people as a ruler, and become a transformative king—a king who guides and transforms all the people.

Note: This text brings together commentaries explaining phrases from the Dao De Jing, including “heaping up De,” “nothing cannot be overcome,” “no one can know its limit,” and “one can possess a state.” The Imperial Commentary and Imperial Subcommentary mainly discuss a ruler’s governance and the transformation of the four quarters through De. Heshang Gong, the Cheng Subcommentary, and others also address self-cultivation, accumulating De, and bringing blessings to the people. Names such as Heshang Gong (the traditional name of a Han-dynasty commentator on the Dao De Jing) and transformative king are retained from the original.

Plain-Language Interpretation

Main Idea of the Passage

“With the mother of the state, it can endure for a long time.”

Only when a state is governed well and its people are nurtured like children by a mother can its blessings be sustained over time.

How Different Commentators Explain It

Imperial Commentary and Explanatory Notes by Emperor Xuanzong of Tang

Here, “mother” means the Dao (the Way): the Dao is the foundation for governing the state, and its meaning is to nurture. A state is worthy of being called a state because it follows the Dao and generously nurtures all living beings. In this way, its blessings endure and it can last for a long time.

The passage then uses roots and flower stalks as an analogy. A ruler who accumulates De (Virtue/Power) establishes the state on the Dao, like a plant with deep roots and a firmly secured stalk. The stalk is the base of the flower. Deep roots make branches flourish; a firm stalk keeps the flower from falling. This means that a ruler who accumulates De roots the state in the Dao and anchors it in De. A long life is called “long life,” and seeing far into the future is called “lasting vision.” Together, these describe the way of deep roots and firm stalks, long life and lasting vision.

Heshanggong

“State” and “body” are connected, and “mother” means the Dao. A person can endure by keeping to the Dao within the body, so that Jing and Qi (vital energy) are not overtaxed and the Five Spirits are not distressed. Qi is also likened to a root and Jing to a flower stalk. Store Qi and secure Jing without letting them leak away: this is the way of long life and lasting vision.

Rongzi

With the Dao, the state is secure; without it, the state is in danger. The state arises from the Dao, and the Dao is the mother of the state. Therefore, the state can endure.

Explanatory Notes by Cheng Xuanying

An emperor is called “mother” because he cares for all living beings and regards the people as his children. Though his De is lofty, he does not claim credit once his work is done; he remains detached and practices Wuwei (non-action). Thus, he can endure.

Theme of This Section: Deep Roots and Firm Stalks, Long Life and Lasting Vision

“This is called the way of deep roots and firm stalks, long life and lasting vision.”

A state established through accumulated De has deep roots and a firm foundation. This solidity is the path to long life and lasting vision.

• When the Dao is the root of governing the state, the roots grow deep; when De is the foundation of self-cultivation, the stalk is firm. A firm stalk brings endurance, while deep roots allow one to see far ahead. This is a law of Heaven and humanity, and a principle essential to family and state.
• When roots wither, they can be pulled up; when the flower stalk decays, the flower falls. By contrast, deep roots and a sturdy flower base make the way of long life and lasting vision.

Taken as a whole, this chapter brings both governing the state and cultivating oneself under the idea that “the Dao is the mother, and De is the foundation.” Nurture the people like children, keep to the Dao, and preserve Jing: when roots and foundations are deep and firm, both state and body can endure.

On securing the roots: If the roots are not deep, the tree will topple; if its base is not firm, it will wither and fall. Because the roots run deep, it can live long; because its base is firm, it can endure. This explains that the sage who governs a state is wondrous both in essence and in outward conduct. Thus the Jing says, “the way of long life and enduring vision”—“vision” means discerning illumination.

The chapter “Governing a Great State” follows the previous chapter, which explains that when those who govern are frugal and caring, all things submit early. This chapter explains that when early submission brings no disturbance, virtue returns from all quarters. It has three parts: first, it uses governing a state as an example to show that one must not act forcefully; second, it explains that when virtue extends to the spirits, neither is harmed; third, it concludes by praising the virtue that returns from all quarters, to encourage rulers of states.

The first part uses governing a state as an example to show that one must not act forcefully. It is said that the ruler is the head, embracing the Dao and Qi to govern the people; ministers are the arms and legs, transforming Yin-Yang to bring order to things. Xiong Xuan accepted his post, descended from the Immortal Pavilion, and set the wind in motion; another is said to have flown like a duck into the palace, descending from the heavenly road and astonishing the people with his transformation. All sought to attend to affairs through Wuwei, to settle the mind amid movement and stillness, so that deer would tame themselves and the careful cooking of fresh fish would not be disturbed, allowing the four quarters to find their place and the people to live in peace. Ximen Bao’s harshness in drowning the old woman was excessive; Jiang Ziya’s embrace of virtue made the spirit maiden weep in the courtyard. To bring order to corrupt customs is like loosening a tangled cord; to demonstrate clear ability is like forging and refining. Then, by bowing one’s head, one moves Heaven; by standing firm, one commands human awe. Fire is extinguished at Jiangling, strange phenomena vanish in the marketplace, ghosts do not bring calamity, and how could spirits cause harm? Thus virtue returns from all quarters, and all look up to the pure and upright model of governance.

“Governing a great state is like cooking a small fish.” Yu’s commentary explains: “Cooking” means to boil; a “small fish” is a fish. When cooking a small fish, one must not stir it, or it will break apart. This is a metaphor: one who governs a great state must not make things complicated, or the people will fall into disorder. In both cases, success comes from following the Dao.

The second part explains that when virtue extends to the spirits, neither is harmed.

“One who uses the Dao to govern the world: the spirits do not manifest their powers.” Rong says: “When governing a state becomes complicated, those below fall into disorder; when cultivating oneself becomes complicated, Jing disperses. One who uses the Dao to govern the world: the spirits do not manifest their powers—‘use’ means to employ. ‘Govern’ means to preside over. When people’s spirits dwell in the hidden realm, they are called ghosts and spirits; the term refers to their efficacy and response. When people make requests, the spirits respond.”

General Meaning of the Scripture

When people are guided by the highest De (Virtue), they naturally live in peace. They forget not only the ruler’s achievements but also the practice of relying on prayers to spirits and gods. Thus the spirits hidden in secluded places have no way to display their powers.

“Not that the spirits lack spiritual power” does not mean that spirits have no divine nature. It means that their power does not take strange forms to harm people.

Imperial Commentary: The earlier phrase “the spirits do not display their power” does not mean that spirits have been extinguished or lack divine power. It means that their power does not appear in strange forms that injure people.

Imperial Subcommentary: This explains further what it means for spirits to have no power to manifest their efficacy. “Not that the spirits lack spiritual power” does not mean they cease to be spirits. Rather, strange beings and calamities often arise because people have given them cause to do so. When people uphold constant De, spirits do not take strange forms to harm them. This is like the Spring and Autumn Annals, which says, “Its forceful presence brought this upon itself.”

Heshanggong: Spirits are not without vitality or awareness. When evil does not enter what is upright, it cannot harm people who follow their nature.

Rong: This does not mean that spirits lack essence and power, or that they never harm people. Rather, when a ruler follows the proper way, evil cannot cause harm.

Subcommentary on Cheng’s Commentary: “Spiritual efficacy” means the power to manifest effects. This does not mean that these spirits lack efficacy; rather, they bestow blessings on people and do not damage things. In the context of spirits, “harm” means using flattery and distortion to stir up an evil mind. If one cultivates oneself through the proper way, a flattering mind cannot corrupt one’s upright conduct. Even if the mind is stirred, true illumination is present, and so no harm is done.

“Not that their spirits cannot harm the people; the Sage, too, does not harm the people.”

If spirits appear in strange forms, they will harm people. If the Sage acts recklessly, the Sage will harm people too. The spirits do not harm people through strange manifestations because the Sage is still and practices Wuwei (non-action).

Imperial Commentary: When spirits appear in strange forms, they harm people; when the Sage acts, the Sage harms people. Now the spirits do not appear in strange forms to harm people because the Sage is still and practices Wuwei.

Imperial Subcommentary: “The spirits do not harm people” does not merely mean that spirits lack power and cannot do harm. The Sage governs the people in accordance with the Dao and, through Wuwei, does not disturb them. The people then put themselves in order. This is why it says that the Sage, too, does not harm the people. Spirits cannot manifest in strange forms to harm people because the Sage governs all under Heaven in accordance with the Dao. The text goes on to make the Sage’s De clear, which is why it repeats, “does not harm the people.”

Heshanggong: This does not mean that spirits cannot harm people. Rather, when the Sage holds the position of ruler and does not harm the people, the spirits dare not attack them.

Rong: This does not mean that spirits cannot harm people. Rather, when the Sage is above them and De reaches both the visible and invisible realms, spirits cannot harm them. The Sage does not harm the people and can also benefit them.

A Clear Interpretation in Modern Language

Things are also not harmed of themselves

Cheng’s subcommentary: Most editions have the character yi 亦 (“also”), while only the editions of Master Zhang and Master Lu have zhi 之. The two characters look alike, so a copyist mistakenly wrote yi. The reading zhi is correct, and I follow it here.

This does not mean that ghosts themselves do not harm things. Rather, the sage governs the world through the Dao and can subdue evil, so ghosts no longer harm people. The power lies in the sage’s governance; hence the phrase “the sage does not harm people.” Applied to self-cultivation, this does not mean that a stirring of the mind cannot harm one’s conduct. Rather, the sage’s wisdom brings it under control: even when the mind stirs, it does not disturb stillness.

Third: The Hidden and the Manifest Keep Their Proper Bounds; Virtue and Wisdom Return to Each Other

When the two do not harm each other, their virtue therefore returns to them both.

Imperial commentary: If ghosts and spirits harm people, they damage the foundation of the state. If the sage harms people, the spirits are deprived of their offerings. Now that neither side harms the other, their virtue returns to them both.

Imperial subcommentary: “The two” refers to the sage and the spirits. The people are the foundation of the state, and the spirits depend on them. If ghosts and spirits harm people, they damage the state’s foundation; if the sage harms people, the spirits are left without anyone to serve them. Now neither side harms the other, and virtue gathers back to both. It is not only the spirits and the sage who flourish: the countless people also depend on them.

Heshang Gong: When the two do not harm each other, ghosts and the sage are mutually unharming, and their virtue therefore returns to them both. People are governed in the Yang, and ghosts in the Yin; people preserve their nature and life, while ghosts protect their spiritual essence. Thus their virtue returns to them both.

Rong says: Ghosts and spirits stand opposite the sage, yet all can benefit beings without harming them. The sage’s compassion shines openly and nourishes; the ghosts and spirits are upright in the hidden realm, quietly offering support. Through their virtue, both bring benefit to the people.

Cheng’s subcommentary: “The two” refers to ghosts dwelling in Yin and people dwelling in Yang. The hidden and the manifest each remain in their proper place and do not injure one another. Each then keeps to its proper bounds, with neither at odds with the other: people extend virtue to ghosts, and ghosts show kindness to people. Their kindness and virtue pass back and forth, so each returns to and supports the other. Applied to self-cultivation, one gathers stirring back into stillness to fulfill one’s own conduct, and rises from stillness into activity to respond to all beings. Activity does not depart from stillness, so there is no harm; inner and outer practice alike return to oneself. Since activity is already stillness, why gather it back? The point here is that there is gathering without gathering, and response without responding. This is not the sort of response that comes about by deliberately responding.

Note: This section comments on lines in Chapter 60 of the Dao De Jing, including “Governing a great state is like cooking a small fish” and “Ghosts and spirits are not potent.” It emphasizes that the sage governs the world by means of the Dao, that people and ghosts and spirits do not harm one another, and that virtue returns to them both. It also discusses the governance of the state and cultivation of the self, and the inseparability of activity and stillness.

Classic: A Collected Commentary on the Mysterious Virtue of the Dao De Jing

Scripture:

Chapter 61: “A Great State Is Like a Low-lying River Mouth” (Why the chapter on great states follows the previous chapter)

The previous chapter explained how Wuwei can overcome demonic trials. This chapter follows by clarifying how to engage with others through the Dao and remain humble and gentle. Its meaning has three parts: first, it explains how humility in dealing with others uses stillness to master agitation; second, how small and great each keep to their proper place and embody the yielding qualities of the feminine; third, how those who stand high should be brought down to put an end to striving and overreaching.

First: Engage with others humbly and gently, using stillness to master agitation

All rivers flow into the sea. Among the four great elements—earth, water, fire, and wind—the sea is the most revered and is called king. A king is called “orphan” and “widower” and occupies a high position, yet the sea becomes great by embracing all things. Seeing the mountains’ steep heights makes the lowly softness of the earth all the more apparent. The sea’s De is vast and deep: it receives the convergence of all rivers, lying low and taking in all that is lowly. To yield to others is to become their exemplar: Zigong borrowed a horse and did not return it; Liu Kuan asked for an ox and sent one afterward. Their minds did not rush ahead, and their resolve accorded with the yielding harmony of the feminine. Small states can gain the allegiance of dependencies; a great person must rely on yielding and giving way. Those who cling to victory and strength speak without being in the right. The worthies who put themselves last can be followed as an example. This is the point.

“A great state is like a low-lying river mouth, the meeting place of all under Heaven.”

Imperial commentary: “Low-lying river mouth” means the Virtue of humility. A great state should occupy a low position, open itself, and welcome others, so that people from all under Heaven gather and come to it.

Imperial subcommentary: The Yangtze and the sea lie below the many streams, into which all rivers flow; hence they are called “low-lying.” Applied to people, this means the Virtue of humility. When a ruler has the Dao, the state endures; when the ruler lacks De, the people disperse. Therefore, one who governs a great state should occupy a low position, open itself, and welcome others, so that people from all under Heaven gather and come to it. In this way, it can preserve its greatness. Hence the words “low-lying river mouth, the meeting place of all under Heaven.”

Heshang Gong: “A great state is like a low-lying river mouth”—governing a great state should be like dwelling at the mouth of a river, not opposing even the slightest thing. “The meeting place of all under Heaven”—a great state is where the scholars and people of all under Heaven gather.

Yan Zun: A great state has broad territory. With the Dao, it is as firm as a boulder and as secure as Mount Tai; without the Dao, it is as precarious as a pile of eggs and as light as a feather. It should not pride itself on its status.

Rong Yi: “Meeting place” means where things converge. The sea lies below the many streams, and all rivers converge there. A ruler who governs a state regards himself as lacking; this is why the myriad states gather together.

Cheng Xuanying’s subcommentary: “A great state” means the myriad … ---

Plain-language overview:

Following the discussion of overcoming through Wuwei, this chapter focuses on engaging with others through the Dao and bringing people together through humility and harmony. Its first main idea is to master agitation through stillness and meet others with humility.

The sea lies below all the rivers yet becomes their “king.” A king may be called “orphan” or “widower” and occupy a high position, but the sea becomes great through its capacity to embrace. The mountains’ height makes the earth’s lowly softness stand out all the more. Deep and broad, the sea receives all waters: though it lies low, it takes in everything from below. The stories of Zigong borrowing a horse and not returning it, and Liu Kuan asking for an ox and sending one afterward, both illustrate a mind that does not rush forward and a disposition that accords with the yielding qualities of the feminine. Small states are willing to become dependencies; great people rely on yielding. Those who show off their strength and competitiveness speak wrongly. The worthy who remain humble are fit to serve as examples. That is the meaning.

“A great state is like a low-lying river mouth, the meeting place of all under Heaven.” A great state should lie low like rivers flowing into the sea. This is the Virtue of humility. Only when a great state is humble and open to others will the scholars and people of all under Heaven come to gather there; then the state can preserve its greatness.

The commentators agree: the Yangtze and the sea lie low, and all rivers flow into them. A ruler who regards himself as lacking draws the myriad states together. Without the Dao, a state is as precarious as a pile of eggs; with the Dao, it is as firm as a boulder. A great state should therefore avoid pride and status-seeking, lie low, and bring all under Heaven together.

Plain-Language Interpretation

(Continuing from the previous passage)

The “countries that come to submit” are the states that travel to pay tribute at the outskirts of a great country’s capital, beyond its city gates. The point is that if a great country is open-minded and tolerant, it is like a river or sea lying below all other waters: every stream rushes to flow into it. When a great country follows the Dao through humility and gentleness, all nations come to submit, gathering like a rising tide in admiration of its virtue and righteousness, until the countryside beyond the capital is crowded with visitors paying court.

Some also read “return” as “exchange,” giving the meaning that a great country follows the way of humility and lowliness, and can therefore maintain relations and form ties with small countries.

Original text: “In the exchanges of the world, the female, through stillness, constantly overcomes the male.”

Imperial Commentary: The reason people throughout the world can engage with one another and come to submit is humility and virtue. It is like the female (pin) overcoming the restless male (mu) through her stillness: the active male instead comes seeking the quiet female.

Imperial Subcommentary: “In the exchanges of the world” repeats the preceding passage and brings its meaning of “dwelling downstream” to a close. People throughout the world gather and engage with one another because a great country is humble and lowly. This is like the female attracting the restless male through her stillness. Hence the saying, “The female, through stillness, constantly overcomes the male.”

Heshanggong: In “the exchanges of the world,” the female belongs to Yin. She is gentle, compliant, and humble, and does not rush to take the lead. The female constantly overcomes the male through stillness. A woman can yield a man, and Yin can overcome Yang, because she is still and does not rush to demand anything.

Rong Hao and other commentators: The female is still; the male is active. Stillness can restrain activity, and Yin can yield Yang. Thus humility, crouching low, waiting, and gentleness can overcome strength.

Original text: “By means of stillness, it takes the lower position.”

Imperial Subcommentary: The passage above says that people throughout the world come together because a ruler follows the way of humility and lowliness, like the female who, through stillness, draws the restless male to her. The words “by means of stillness, it takes the lower position” explain that the female can overcome the male through stillness precisely because she remains still in a low position.

Heshanggong: The way of Yin regards stillness as humility and lowliness.

Cheng Xuanying’s Subcommentary: “In the exchanges of the world” connects this passage to what comes before and after. The female is still; the male is restless. A great country can win the sincere submission and engagement of other countries because it consistently practices humility, gentleness, and the stillness of the female, thereby overcoming the restlessness of the male. If it acts with force and impatience, it cannot achieve this. We can see from this that both self-cultivation and governing a country should put gentleness and compliance first.

(The second section’s title, in essence: It explains that great and small countries each keep to their proper place and both follow the way of feminine gentleness.)

Original text: “Therefore, when a great country places itself below a small country, it gains the small country.”

Imperial Commentary: When a great country places itself below a small country, it seeks to have the small country serve as its subject. When a small country places itself below a great country, it seeks the great country’s support and protection.

(If the following passage also includes the line “When a small country places itself below a great country…,” the general meaning is that a small country’s humility gains the great country’s support, while a great country’s humility wins the allegiance of the small country. This accords with the common reading of chapter 61 of the Dao De Jing.)

Note: This passage gives sentence-by-sentence explanations by Tang Emperor Xuanzong in his Imperial Commentary and by Cheng Xuanying in his Subcommentary, among others, of the Dao De Jing passages on great and small countries, female and male, and “taking the lower position through stillness.” Its central idea is that by dwelling low, remaining still, and practicing the humility and gentleness of the female, all nations will come to submit. When great and small countries each keep to their proper place and engage with one another humbly, each finds its rightful place.

This passage discusses how large and small states can establish harmonious relations through the Dao of humility.

A ruler of a large state does not rely on military intimidation but instead employs humble and gentle De (Virtue/Power) to influence smaller states, aiming to inspire their voluntary submission and integrate their people as subjects. Heshang Gong (a classic commentator) states that only a ruler who remains humble toward those below can preserve his state for long. Cheng Xuanying (another commentator) adds that a harmonious and accommodating attitude can embrace others, while failure to remain modest and yielding makes it impossible to gather followers. When sages govern large states, they skillfully apply the Dao of humility, thereby transforming all nations—near and far—into willing subjects, even attracting tribute from distant lands where languages differ.

A small state adopts a humble posture in serving a large one to secure protection and support. Heshang Gong observes that regardless of size, any state that maintains humility avoids fault. Cheng Xuanying explains that small states understand their position, remain content with their role, and gather around larger states with gentle compliance, drawn by admiration for the larger state’s De (Virtue/Power).

In conclusion, large states gain the allegiance of smaller ones through humility, while small states secure protection from larger ones through the same principle. The large state seeks only to embrace and nurture others; the small state seeks only to attach itself and serve. Here, "to take" (以取) refers to the large state’s ability to actively influence smaller states, whereas "to obtain" (而取) describes the small state’s passive reliance on assistance. Though both approaches achieve their ends through humility, the dynamics of initiative and response differ.

A Plain-Language Reading of the Collected Explanations of the Mysterious De in the True Scripture of the Dao and Its De

General Meaning of the Scripture

Imperial Commentary: When a great state upholds the virtue of humility and treats a small state with deference, all it seeks is to embrace and care for the people of the small state. When a small state presents tribute and serves a great state, all it seeks is to enter its service and receive protection and assistance.

Imperial Subcommentary: A great state honors humility in order to win over small states. It has no other purpose than to embrace their people and govern them. A small state presents tribute with humility and respect to win over a great state. It, too, seeks only to enter the great state’s service and draw on its support.

Heshang Gong’s Commentary: A great state merely wants to take people under its care. A great state must not lose its power, so it annexes small states and governs them. A small state merely wants to enter another state’s service and become its subject.

Rong’s Commentary: A great state must wish to spread the sovereign’s influence far and wide throughout the world. A small state merely admires the transformation brought by the Dao and wholeheartedly submits.

Cheng’s Subcommentary: A great state acts with humility for no other reason than to embrace and care for the small state. A small state acts with gentleness for no other reason than to enter the great state, admire its De, and serve it.

Part Three: Explaining “What Is High Is Lowered” as a Check on Ambition

Scripture: When both sides obtain what they seek, the greater state should take the lower position.

Imperial Commentary: One side seeks to become a subject, while the other seeks assistance; thus both obtain what they want. Yet a great state must always guard against becoming complacent and overconfident. This is why the text says, “It should take the lower position.”

Imperial Subcommentary: The great state wants to care for the small state, and the small state wants to enter its service; each fulfills its wish, so the text says that both obtain what they want. “The greater state should take the lower position”: things have never despised what is small simply because it is small, yet the great have always been prone to oppress the small. Fearing that the ruler of a great state might grow proud and bring disaster, and knowing that few can remain humble, the text offers this warning: a great state has particular reason to practice humility.

Heshang Gong’s Commentary: The great state and the small state each seek what they want. The great state should also remain humble.

Rong’s Commentary: Those who spread the sovereign’s influence extend its teachings far and wide; those who revere the transformation brought by the Dao come to accept its rites. Each expresses what it holds in its heart and obtains what it seeks. Their dress and customs become unified, and their cultural practices and standards converge. Still, the greater may slight the smaller, and the honored may oppress the lowly. The text therefore gives the greater a weighty warning: take the lower position.

Cheng’s Subcommentary: “Both” refers to the great and small states. The great state embraces and cares for the small, while the small enters its service; each fulfills its intention. Although both states act with gentleness, the great state has particular reason to practice humility.

Note: This chapter explains the meaning of “A great state is like a low-lying stream” in the Dao De Jing: a great state should be humble, while a small state admires its De and comes to submit; each finds its place. The commentators explain the relationship between humility, caring for others, and entering another’s service from political and ethical perspectives.

A Plain-Language Interpretation

(Continuing from the previous chapter)

In general, things are such that the large can contain the small, while the small cannot turn around and overpower the large. So the “greater” side is placed below. This is what is meant by “what is raised high must be pressed down.”

Chapter 62: The Dao Is the Hidden Treasure of All Things

(The previous chapter discussed keeping stillness, being humble and gentle, and treating others in accordance with the Dao. This chapter goes on to reveal the Dao’s profound mystery and show that all things can find refuge in it. The chapter’s meaning falls into four parts: first, the Dao contains everything, and people are urged to cherish it; second, it does not abandon the dull or lowly, but constantly extends great compassion; third, it distinguishes benefit from harm to clarify victory and defeat; fourth, it asks questions in praise of the Dao’s workings.)

First section: Showing that the Dao contains all things and urging people to cherish it

The Great Dao selflessly brings all things to fulfillment. Its mystery and divine power do not rule over everything, yet it is a treasure cherished by the good. It stands in remote stillness before the Golden Palace, far beyond the Iron Ring Mountains. It descends to the world of Chanli and wets its feet for beings whose lives flicker by in an instant. It dwells in Taiji, gathering the mind, then returns in silence to its source in emptiness. Songs praise eternal peace, and heavenly music sounds without end. When it is spoken of from the lion throne, fierce beasts gather around to hear the teaching. It moves when conditions call for it and forgets the mind when the occasion passes. It wanders in the pond of liberation, sailing the compassionate vessel to ferry beings across. Thus, even if one is made Son of Heaven or appointed one of the Three Dukes, with a team of four horses to drive one about, one should still remain seated in the single vehicle. How far beyond reach are ornaments of jade discs offered in homage! Better to urge people to practice this Dao each day.

“The Dao is the hidden treasure of all things.”

Emperor Xuanzong of the Tang, commentary: All things rely on the wondrous source for their birth and fulfillment. The Dao is where all things draw what they need; that is why it is called “the hidden treasure of all things”—their inner storehouse.

Emperor Xuanzong of the Tang, subcommentary: “Dao” is an exalted name for the wondrous source; “hidden treasure” means what is inside and concealed. The Dao contains everything, with nothing outside it. It is where all things first draw their resources, and so it is the hidden treasure of all things. The Scripture of the Westward Ascension says, “The Dao is deep and profoundly hidden, a spring of emptiness and nothingness.” This is the same meaning.

Heshang Gong: “Hidden treasure” means a storehouse. The Dao is the storehouse of all things and contains everything.

Yan Zun: The forms of all things are born from Heaven and Earth, and Heaven and Earth are born from the formless. Through the form of the formless, the Dao opens up emptiness; it guides the spirits, connects Heaven and Earth, and brings Yin-Yang into communication. It sets the four seasons in motion and opens pathways in every direction, so beings of different shapes and kinds each find their place.

Note: In the chapter’s famous phrase, “The Dao is the hidden treasure of all things,” “hidden treasure” means the depths, the inner storehouse, or a trove of treasures. This connects with the later phrases “the treasure of the good” and “that which the good and the bad alike may rely on,” emphasizing that the Dao contains all things and abandons neither good nor bad, noble nor lowly. In the collected commentaries, the Son of Heaven, the Three Dukes, and the jade discs offered in homage are worldly comparisons used to urge people to cherish practicing the Dao; the passage is not discussing political institutions themselves.

[Change and Great Sameness]

Taking change as fulfillment, and beginning and ending as impermanent, one has no likes or dislikes and is at one with all things.

[Rong’s Commentary]

The Dao is where the mystery of all things lies. It is the treasure of the good and the means by which those who are not good rely on it to preserve themselves. The Dao has no form; its principle is emptiness and stillness. Though formless, it can encompass the forms of things; though empty and still, it can contain plants and animals. That is why it is called the mystery of all things. The virtuous and noble embody what is upright and can cherish the true Dao. The unworthy and foolish follow what is crooked and slight the Dao. Hence the difference between those who treasure it and those who do not.

[Cheng’s Commentary]

The Dao is the wondrous principle of open emptiness and the true nature of all beings. “Mystery” means both profound obscurity and a hidden storehouse: the Dao generates the myriad things and embraces all spirits. Nothing is too great for it to contain, so it is the storehouse of all things.

The Treasure of the Good

Imperial Commentary: The good know that those who hold to the Dao will flourish, while those who lose it will perish. They therefore always cherish it and remain free of troubles and burdens.

Imperial Subcommentary: “Treasure” means to cherish. The good embody the Dao through Wuwei (non-action), and keep body and mind clear and still. They therefore cherish the Dao and never leave it, even for a moment.

Heshang Gong: The good take the Dao as the treasure of their own lives and dare not go against it.

Cheng’s Commentary: Those who cultivate the Dao and are good come to understand their true nature. They find the mysterious pearl in the Red River, and so are able to treasure and cherish it.

What Those Who Are Not Good Rely On

Imperial Commentary: “Rely” means to entrust oneself. Those who are not good cannot cherish the highest Dao. Only when trouble or danger comes do they seek to entrust themselves to the Dao for protection, hoping to escape calamity.

Imperial Subcommentary: To rely on something is to depend on it. The unworthy are without clear wisdom and are misled by their accumulated habits. In ordinary times they neglect the Dao; when danger strikes, they seek its protection, entrusting themselves to it in hopes of finding safety.

Heshang Gong: The Dao is what those who are not good rely on. When they meet with neglect or urgency, they still know to repent and humble themselves.

Cheng’s Commentary: “Rely” means to preserve and hold fast. How could ordinary people, absorbed in external things and driven by restless ambition, manage to hold fast to it?

Beautiful Words Can Win Respect; Conduct Can Set One Above Others

Imperial Commentary: Sweet and pleasing words can be used to seek respect and status; one’s conduct can place one above others. How much more, then, can the Sage use words that convey the excellent flavor of the teaching and conduct marked by lofty purity to transform those who are not good? Like goods sold in the marketplace, they too will turn toward goodness.

Imperial Subcommentary: This metaphor shows that those who are not good, too, can be transformed through teaching.

Sweet and pleasing words can be used to attract customers in the marketplace; lofty and spotless conduct can make a person stand out from the crowd. How much more so when a sage uses words as sweet as the flavor of the Dao and a noble, pure De (Virtue/Power) to transform those whose conduct is poor? It is like people doing business in the marketplace: one after another, they follow the path of goodness. That is why the text below says…

Commentary by Heshanggong:

“Pleasing words can be used in the marketplace”—flattering words are suited only to the marketplace. There, people trade and go their separate ways once the deal is done; there is no need to take their words seriously. The buyer is eager to acquire pleasing words, and the seller is eager to pass them on.

“Conduct that sets one above others”—conduct one regards as noble can serve only to distinguish oneself from others; it is not enough to honor the Great Dao.

Commentary by Rong:

Those who embody the Dao forget clever argument; truthful words are not necessarily pleasing to hear. Rhetoric that disguises error cannot accord with the true Dao, and empty, false speech is not worthy of praise. Flowery words that mislead the crowd, falsehood dressed up as truth, frivolous talk that confuses people, and evil presented as good are fit at most for marketplace dealings. How could they establish De or hold the Dao in the heart? Those who reach the highest Dao forget distinctions between self and other; those who awaken to the natural way become one with all things. How could they exalt themselves and belittle others, cling to their own right and others’ wrong, or place themselves above everyone else?

Cheng’s Subcommentary:

People who are not good are shallow in heart and full of clever, flattering words, fond of dressing things up—like people in the marketplace scrambling for small profits. They also fail to be yielding and humble, to step back and put others first. Instead, they exalt themselves and look down on others. If the words and actions of those who are not good are like this, are they not far from the Dao?

Theme of the second passage: Do not abandon the foolish and ignorant; always extend great compassion

The text: “If people are not good, why abandon them?” (If a person is not good, why cast them aside?)

Imperial Commentary: People who are not good are also included among those to be taught and transformed. Why abandon them?

Imperial Subcommentary: If people’s words and actions are not good, why abandon them without teaching them? One should guide them with the way of goodness, hoping they will turn from evil and follow the good. They must not be abandoned without being transformed. Hence the text says, “Why abandon them?”

Commentary by Heshanggong: Even if people are not good, they should still be transformed through the Dao. Before the Three Sovereigns, the people were not abandoned; they were transformed through the abundant power of De.

Commentary by Rong: The sage’s teachings are meant to enlighten the ignorant, and the wondrous Dao is meant to bring those who have not yet awakened to fulfillment. The aim is for the good and the not good alike to become good, and for those who know and those who do not know to come to know together. “Always be good at saving people”: better to save people than to give up on them lightly.

Note: This passage explores the ideas in the Dao De Jing (Classic of the Dao and De), including “Pleasing words are not trustworthy” and “If people are not good, why abandon them?” It explains that sages do not take marketplace flattery or self-exalting conduct as the foundation for embodying the Dao. Instead, they guide others with compassion and do not abandon the foolish or wicked. “Heshanggong,” “Cheng’s Subcommentary,” and the other names refer to commentators on the Dao De Jing from different historical periods.

Even when gathering in and succouring all beings, there is no principle of casting anyone aside. This means that the way of the sage is deep and penetrating, broadly rescuing living beings; even when someone acts badly, they are not abandoned on that account, but are protected and aided with a heart of compassion so that no one is left out.

Therefore one establishes the Son of Heaven and arranges the Three Ducal Ministers. The imperial annotation says this is to transform those whose conduct is not good. The imperial commentary explains that the Three Ducal Ministers are the Grand Preceptor, Grand Tutor, and Grand Protector. The Son of Heaven governs the world through Wuwei (non-action); the Three Ducal Ministers jointly deliberate on the way of governing the state, thereby displaying instruction, establishing transformation, and guiding those who are not good. The Shangshu (Book of Documents) says: “The work of Heaven—humans take its place.” That is, Heaven’s charge to order the myriad things is carried out by human beings—precisely this principle. He Shang Gong also says that these offices are established in order to transform those who are not good.

Rong explains that in high antiquity customs were pure and thick; the worthy and the simple lived together as equals, people followed the Dao and accorded with nature, and everyone treasured the Dao. After the Three Sovereigns and Five Emperors, the age’s wind gradually grew thin; without a ruler it was hard to guide the people, and only with a ruler could the multitude be transformed. Hence a ruler was set above to govern with folded hands in quiet Wuwei; officials who discuss the Way were set below to lead by likes and dislikes and warn with ritual and law, thus transforming the not-good and nurturing a thick, honest wind.

Cheng Shu says that since no living being should be omitted, methods to succour the world must be established: appoint the Son of Heaven to oversee all affairs, set the Three Ducal Ministers to consult together on governing the state, harmonize Yin-Yang, and put government in order. The aim is to guide the multitude and nourish all life. Since heaven and earth were opened, whenever a True Lord descended to the world it was always the Great Dao responding to conditions and becoming a sovereign; sovereigns modeled their ministers on the image of the Sanqing (Three Pure Ones)—for the same reason.

The third part distinguishes benefit and harm to show superiority, inferiority, victory, and defeat:

Even if one goes ahead with a jade disk big enough to span the arms, followed by a team of four fine horses, that is still not as good as sitting in repose and offering this Dao.

The imperial annotation says that the Three Ducal Ministers assist the ruler: even if they lead with a jade disk big enough to span the arms and present four horses to the ruler, that is inferior to offering the ruler this way of Wuwei so that he may use the Dao to transform the people. The imperial commentary explains that a “hebao” disk is a large jade disk; the horses yoked to a four-horse carriage are excellent steeds. Even if the Three Ducal Ministers present precious jade and fine horses, that is not truly valuable; better to sit quietly and offer the way of Wuwei, making people abandon evil and return to goodness. In ancient audiences and diplomatic visits, presentation of a four-horse carriage often had a jade disk going ahead as guide, hence the word “xian” (before/ahead). The Chunqiu (Spring and Autumn Annals) records bundles of dressed leather going ahead and twelve oxen following to reward troops—a similar usage. He Shang Gong says that even with a hebao jade disk leading fine horses forward, it is not as good as sitting in repose and offering this Dao.

Rong says: In ancient times, when worthy men were summoned, a jade disk was first presented as a gift, followed by a team of horses. Hence the saying, “first the jade disk, then the four-horse carriage.” Those who reverse right and wrong should be awakened through concealment; those who cling to dullness should likewise be illuminated by the light of wisdom. The true purpose of serving as a ruler’s confidant and chief minister is to correct his faults and help spread moral instruction. Yet those who prize empty reputation fail to keep to their proper place and recklessly seek honors they do not deserve. Those who crave favor abandon the right path and seek only high office and rich titles. Their arrogance and extravagance bring disaster upon them, until they face ruin and death. Better to deepen one’s cultivation of the Great Dao, so that neither favor nor disgrace can disturb the heart.

Cheng’s subcommentary: “Holding a jade disk” means presenting a large, perfectly round jade disk in one’s hands; “four horses” refers to the four horses harnessed to a carriage. In ancient times, when worthy men were summoned, the ruler would first observe purification rites and present a jade disk, then send a four-horse carriage to welcome them. The point is that even a grand carriage, a flawless jade disk, wealth, and high rank are no match for sitting in Wuwei and forgetting oneself while advancing in the cultivation of the Dao. Why? Cultivating the Dao can bring long life, whereas wealth and status are themselves great afflictions. Thus Guang Chengzi said: A person’s life in the world is like a cloud crossing the sky; mist and haze vanish in an instant. Measured against this, wealth, status, and favor are far inferior to seeking the Great Dao.

Fourth: Rhetorical questions that express wonder about the Dao

The scripture: Why have people of old regarded this Dao as precious?

The Imperial Commentary: “Why” introduces a question.

The Imperial Subcommentary: It cites the past to illuminate the present and inspire people’s faith. The people of old are those described earlier as “people who treasure the Dao and are good.” The question asks why they cherished and preserved this Dao.

Heshang Gong says: The reason people of old regarded this Dao as precious is that they did not travel far and search for it day after day. It is close at hand: they found it within themselves.

Rong says: Why have people, from antiquity to the present, valued this Dao? It cannot be attained in a single day. Practicing it can avert calamities over the course of a hundred years, preserve blessings and good fortune, and put an end to danger and ruin. It is honored in both ancient and modern times, and prized by Heaven and humanity alike.

Cheng’s subcommentary: Why did the sages of old cherish this Dao? Because it can be attained without a day of searching. Those who awaken see the Dao before them; those who are deluded fail to awaken even after many eons. Suppose that the afflictions of guilt and death that have persisted since beginningless time could be suddenly dispelled by attaining the source again. Such inconceivable spiritual power is why the Dao is revered and prized throughout the world.

The scripture: Is it not said that by seeking, one attains it, and that even those who are guilty can be absolved? That is why it is prized throughout the world.

Note: “Holding a jade disk,” “four horses,” Guang Chengzi, and Heshang Gong are names, ritual terms, and traditional commentators, and have been retained from the original. The cultivation teachings are rendered according to the commentaries’ sense of “finding it close at hand within oneself” and “sitting in Wuwei and forgetting oneself,” without further elaboration.

Plain-Language Interpretation

Imperial Commentary: The Dao lies in awakening, not in seeking; it is not like wealth, which can be obtained by daily seeking. Hence it says, “It is not through daily seeking that it is obtained.” Once one has awakened, there is no burden of sin—only this is truly valuable.

Imperial Subcommentary: This explains the meaning of “valuing the Dao.” “It is not through daily seeking that it is obtained” means the Dao lies in awakening, and awakening lies in fully understanding the mind. It is not like contrived methods, which require day-by-day accumulation and striving to obtain. One need only clarify the mind and block desires; then pure whiteness naturally arises. Hence it says, “It is not through daily seeking that it is obtained.” “Can one be pardoned for having sins?” means: if a deluded mind stirs and defilement arises, karmic burdens are born; if one awakens to the Dao in empty forgetting, the causes of sin naturally cease. It is not like attached people, who are always beset by regret and remorse and only seek pardon after suffering punishment for sin. Therefore it is valued by the good people of the world.

Heshang Gong: In “Can one be pardoned for having sins?”, “having sins” refers to meeting a chaotic age, encountering a benighted ruler, and being subjected to reckless punishment and execution. Cultivating the Dao can enable one to escape death and avoid the calamities that befall the multitude. Therefore it is valued by the world. Dao and De are profound and far-reaching, covering and aiding all without exception; in cultivating the self and governing the state, one is tranquil and practices Wuwei (non-action), and thus can be valued by the world.

Chapter 63, “Acting Without Action” (It follows the preceding chapter because the preceding chapter urged all things to take refuge and explained that sins can be pardoned; hence this chapter follows to reveal the method of taking refuge and the means of pardon. The whole chapter has three divisions: first, it clarifies that “movement does not violate stillness” is the method of taking refuge; second, it clarifies that “subduing the initial mind” is the technique for pardon; third, it warns ordinary people against citing the words of sages to assist those who cultivate practice.)

First: Movement Not Contrary to Stillness Is the Method of Taking Refuge

The nature of the Dao is mysterious and subtle; principle and phenomena are both still. The gate of truth is deep and secluded; sound and form are hard to find. It lies within the dark, undifferentiated whole, and yet stands distinct beyond all pursuit and welcome. A deed that startles the world will not endure; better to act without acting. Though thunder is drummed, none hear it—this is beyond ordinary reckoning. One who promises lightly is seldom trusted; one who speaks much soon runs out. The sage has no difficulty: with a single movement, he arrives.

The Heavenly Worthy expounded the scriptures of the Dharma and remained secure for seven kalpas; Heshang Gong soared into the sky, ascending a hundred zhang without fear. Emperor Wen of Han awakened early; his palace curtains were frugal and the state prospered. The Qin emperor became deluded; the Epang Palace was extravagant and the state perished. These words still ring in our ears—how can we not take them as a mirror? Laozi...

(If there are further paragraphs, they may be sent to be translated together.)

A Plain-Language Interpretation of the Collected Commentaries on the Mysterious De of the True Classic of the Dao and De

The world has grown mean, and people’s hearts are restless. If we do nothing but nurse grievances and keep score, we only sink deeper into them. The sages speak of “repaying resentment with De” and “the great arising from the small.” These are not empty words; they teach us to begin by “not creating resentment.”

“Act through Wuwei (non-action), attend to affairs without making them burdensome, and savor what has no flavor.”

Act through Wuwei does not mean lying still and doing nothing. A person who cultivates the heart can “sit in forgetfulness and cast off desire,” no longer contriving things within. Their actions then accord naturally with the Dao. They may appear to be acting, yet are in truth practicing Wuwei. This is clarifying the heart: not letting it be pulled along by deluded thoughts.

Attend to affairs without making them burdensome means handling what arises without becoming attached or causing needless trouble. Planning ahead and putting things in order saves effort and worry. This is clarifying the body: keeping inner stillness amid the affairs of life.

Savor what has no flavor means not craving the pleasures of food and the senses, but reflecting deeply, returning to the root, and appreciating the taste of the Dao. This is clarifying the mouth.

When the three activities of heart, body, and mouth are quiet, the Six Dusts—forms, sounds, smells, tastes, touch, and mental objects—naturally grow faint. Heshang Gong also emphasizes that Wuwei comes through cultivation and so entails no contrivance; attending to affairs without making them burdensome means preparing early, removing complications, and saving effort; savoring what has no flavor means thinking deeply and far ahead, returning to the Dao’s original flavor. Another explanation says: quiet restlessness and gather Shen (spirit) in stillness; cut off needless tasks and empty yourself into what is natural; let go of grasping desire for the mysterious and profound.

The Cheng commentary explains the passage in terms of “substance and function”: through Wuwei, illumination does not lose its truth, and even deliberate action does not depart from Wuwei. “Affairs” are external objects such as forms and sounds. The wondrous substance illuminates things without becoming stuck in them; it engages with affairs while the heart remains empty. “Flavor” means attachment. When both sense faculties and their objects are empty, and both objects and awareness are still, one can encounter circumstances without clinging to them.

“The great and the small, the many and the few: repay resentment with De.”

The great and the small, the many and the few can all become sources of resentment when they fall within the realm of deliberate action, where we make distinctions and keep score. If we can understand Wuwei, set aside selfish desire, and realize the truth of a mind that neither arises nor ceases, resentment will find no place to take root. This is what it means to repay resentment through De—not to swallow one’s anger, but to stop creating resentment at its source.

The Imperial Commentary links the two phrases: in matters of great and small, many and few, if we let circumstances stir the mind, go against our proper measure, and damage our nature, resentment will arise over everything, large or small. Keeping to our proper measure, preserving harmony, and transforming resentment through De is the heart of the scripture.

This passage elucidates two key principles: the resolution of resentment, and the approach to solving problems by starting small.

Regarding the resolution of resentment, the scripture states: Resentment often accumulates from minor grievances. If one constantly retaliates in kind, it leads to an endless cycle of vengeance. The method truly aligned with the natural Dao is to "repay resentment with De (Virtue)"—by cultivating goodness and cutting off misfortune before it takes form. This requires three specific practices: returning to the great Dao of Wuwei (non-action), preserving one's innate nature without being burdened by external things, and maintaining inner purity. In this way, faults and resentments naturally cease to arise. As the Tang Dynasty Daoist Cheng Xuanying explains, accumulated karmic transgressions—both great and small—can all be dissolved through these three methods of cultivating De, ultimately reaching a state where self and objects are both forgotten.

Concerning problem-solving, the scripture emphasizes starting from what is easy: to tackle difficult tasks, begin with the simple; to accomplish great things, start with the small. Human desires often grow gradually from minor indulgences, eventually leading to major calamities. Thus, one must address problems while they are still manageable—just as uprooting a sapling is far easier than felling a full-grown tree. The Han Dynasty Daoist scholar Heshang Gong elaborates: To resolve a difficult matter, act while it is still simple; to achieve great things, start with small steps. Disasters all accumulate from minor beginnings, so they must be eliminated in their earliest stages.

Commentator Mr. Rong (possibly an annotator) adds: All difficult matters in the world begin with simplicity; all great undertakings originate from small steps. The development of things invariably progresses from easy to hard, from small to large. To eradicate major transgressions, one must start with the subtle; to eliminate great evils, one must first sever lesser ones. Just as cutting down a tree requires severing its roots—once the roots are gone, the branches and leaves will naturally wither.

(Continuing from the previous passage) Cheng’s commentary says: Planning ahead when things are easy means assessing possible calamities; planning ahead when things are difficult means considering the consequences of wrongdoing. “Difficult” refers to the karmic consequences of harmful actions. “Easy” refers to the mind at its first arising. The point is that to escape the deep suffering of the evil realms, one must first observe one’s original intention. If that first intention is free of contrivance, there will be no karmic consequence.

“To act on what is great” means to begin with what is small; “to act on what is immense” means that calamity originally arises from what is minute. This explains that to eliminate harmful consequences, one must first remove their causes.

“Difficult things under heaven must arise from what is easy; great things under heaven must arise from what is minute.”

The Imperial Commentary: This continues the previous passage by explaining why one must plan ahead. “Arise” means to emerge or begin. Here the text again stresses where calamities originate: difficult things must arise from an “easy” mind—that is, a careless mind—so one must guard against them at the easy stage; great things must arise from what is minute, so one must remove problems while they are still small. Such cases are too numerous to list one by one, so the text now speaks of them in general.

Heshang Gong: Keep oneself humble and low. Cheng’s commentary: “Arise” means to emerge.

The grave karmic consequences that weigh upon the world must arise from a careless first intention: a single initial thought that creates karma has great force. Thus the text also says that great calamities must arise from small events: what begins as minute gradually becomes evident, until it accumulates into a great burden. So to eliminate harmful consequences, one must first restrain the initial impulse.

The third admonition: Whenever the words of a sage are cited, they should serve to support those who cultivate the Way.

“Therefore, the sage never acts for the sake of greatness, and so is able to accomplish greatness.”

The Imperial Commentary: Since the previous passage says that great things must arise from what is minute, this passage explains that the sage can attain eminence precisely because he does not deliberately undertake difficult or great tasks.

The Imperial Subcommentary: The previous passage says that ordinary people constantly undertake difficult and great tasks, and so often fail and encounter hardship. The sage, by contrast, never undertakes difficult or great tasks, and so can attain eminence.

Heshang Gong: Everyone under heaven turns to him.

“Those who make promises lightly are rarely trusted; those who find too many things easy will face many difficulties.”

The Imperial Commentary: Those who make promises casually to others will not be trusted; those who habitually seek the easy way in their actions will later encounter many troubles.

The Imperial Subcommentary: This is a concluding analogy. Those who speak without reflection and make promises carelessly will lack loyalty and trustworthiness. Those who fail to plan at the outset and take care to finish well, while repeatedly seeking shortcuts, will later bring difficulties upon themselves and become burdened by resentment.

Heshang Gong: “Those who make promises lightly are rarely trusted” means they do not take their promises seriously. “Those who find too many things easy will face many difficulties” means they do not carefully guard against trouble.

Rong says: Words spoken with resolve can be trusted; promises made lightly are empty.

The passage as a whole: In governing the state and cultivating oneself, the sage does not contend over what is “great” or “difficult.” Instead, he guards against careless first intentions when things are “easy” and removes hidden dangers while they are still “minute.” Ordinary people, by making promises lightly and seeking the easy way, end up less trustworthy and facing more difficulties. This contrasts with the saying, “He never acts for the sake of greatness, and so is able to accomplish greatness.”

Those who make promises lightly often lack credibility. Here "promise" refers to commitments, and "lack" means scarcity. People who casually make promises to others mostly fail to honor them seriously. Once trust is broken, it invites accusations of dishonesty.

Acting with excessive rashness inevitably leads to numerous difficulties. Just as making promises lightly results in broken trust, recklessly creating karmic offenses will attract various calamities. Therefore, those cultivating the Dao should maintain a dignified and prudent attitude, avoiding impulsive actions.

Even the sages who have attained the Dao (referring to those who have reached the highest state of cultivation) consider making promises lightly and acting rashly to be problematic, which is why they ultimately avoid falling into predicaments. The reason virtuous rulers (those with moral integrity) can avert major disasters is precisely because they treat commitments cautiously and refrain from acting impulsively. If even sages exercise such prudence, how much more should ordinary people?

Heshang Gong (a renowned Daoist scholar of the Han dynasty) said that sages always deliberate repeatedly when acting, cutting off misfortunes at their source, and thus never encounter true difficulties throughout their lives. Master Rong (likely a commentator) pointed out that committing evil recklessly easily invites retribution—if even sages must act cautiously to remain safe, how can ignorant people avoid calamity without prudence?

Cheng Xuanying (a Tang dynasty Daoist) commented that although sages have transcended distinctions between difficulty and ease, they still act cautiously to avoid creating karmic obstacles, thus never inviting hardship. This principle uses the behavior of sages to admonish ordinary people. As Guo Xiang noted in his commentary on the Zhuangzi: "Though sages can enter fire without feeling heat, they still don't actively jump into flames; staying away from fire isn't due to fear of heat"—this illustrates the same truth.