《道德真經玄德纂疏》Vol. 17
About this page. The original text of 《道德真經玄德纂疏》 Vol. 17 (Dongshen 洞神部, 20 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 24 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Plain-Language Interpretation
Volume Seventeen, Chapter Sixty-Four: What Is at Rest Is Easy to Hold
Chapter Structure
This chapter follows the previous chapter, “Understanding the Method for Eradicating Sin,” but because cultivation is not yet complete, it again emphasizes the chapter’s central teaching. The chapter has four parts:
1. Using principles to explain how to restrain the mind at the outset — explaining why what is settled is easy to maintain.
2. Using an analogy to show that wrongdoing begins in small things — seeing the great in the small.
3. Explaining how beings cling to delusion and mistaken reasoning, losing the true Dao — a warning against straying from the Way.
4. Citing the words of sages to affirm the direction of cultivation — confirming the path through the sages’ teachings.
Part One: Using Principles to Explain How to Restrain the Mind at the Outset
The earth does not move; the De of Earth keeps it at rest. Mountains stand firm, their deep roots anchoring them for ages.
Ordinary people sink into the realm of the “Four Delusions” and are about to lose their way amid the “Five Turbidities.” By contrast, what is settled is easiest to maintain, and what is small is easiest to resolve.
Just as:
- A tree that takes many arms to encircle grows from a shoot as fine as a hair — the great tree began as a tiny sprout.
- A nine-tiered terrace rises from heaps of earth — its height comes from piling up earth, one basketful at a time.
- A journey of a thousand miles begins beneath one’s feet — it starts with the first step.
What is small is bound to become great. This is like the root of sin gradually deepening until wrongdoing takes shape; it is also like a terrace growing higher with each layer of earth. One must decide early and not delay.
When the veil of ignorance intrudes, even while traveling through the most wondrous realms, one should not, like Emperor Wu of Han, pursue only superficial tricks and arts. Much flesh but little marrow means being full in appearance yet empty within. One must strictly observe the Lord Lao’s precept: fill the belly and empty the heart—nourish oneself while keeping the mind still and open.
Even creeping weeds should not be allowed to grow unchecked; how much more so the spreading of desire? Their roots must be cut away early, so they cannot spread and multiply. This helps all things grow according to their nature and accords with the Way of long life.
Original Scripture and Imperial Commentary
What is at rest is easy to hold; what has not yet shown signs is easy to plan for.
Imperial commentary by Emperor Xuanzong of Tang:
When a person’s true nature is at rest, it is easy to preserve it and keep it from becoming scattered. The mind of desire may be about to arise, but if it has not yet shown signs, it is easy to plan how to prevent it from emerging.
Commentary by Cheng Xuanying:
“Rest” means stillness; “hold” means to preserve. At birth, a person’s true nature is pure and clear. But when stirred by things, the person follows desire without end. This passage explains that when the mind of desire has not yet stirred and remains at rest, it is easy to preserve it and keep it from becoming scattered.
As the saying goes: “It is easy to hold fast when things are settled.”
Heshang Gong says: In cultivating oneself and governing the state, it is easy to hold firm and keep things in hand when all is peaceful and calm.
Rong says: It is easy to hold fast when things are settled, and easy to plan for things before signs of trouble appear. In stillness, cunning has not yet stirred. If one grows lax, it becomes hard to guard against things; evil thoughts become hard to stop. Eliminate an evil thought before it begins to stir, and hold firm while things are peaceful and calm. Then evil signs will have no chance to arise. There is no need for deliberate planning, and one will naturally not grow lax. This is how a superior practitioner prevents trouble before it begins.
The Cheng Commentary says: “Still” means quiet. It describes a practitioner whose inner storehouse is calm and detached, before any attachment has arisen. This is the time when cultivation and steadfast observance are easiest.
The Yu Commentary says: “Sign” means a gradual stirring into motion; “plan” means to consider and assess. When desire is about to arise but has not yet shown signs of stirring, it is easy to consider how to cut it off. Hence the saying, “It is easy to plan before signs appear.”
Heshang Gong also says: When desire, misfortune, or laxity has not yet taken shape or shown signs, it is easy to plan how to stop it.
The Cheng Commentary also says: “Sign” means a trace or outward indication; “plan” means to devise a course of action. A practitioner of the next rank may have formed an intention, but if attachment to objects has not yet arisen and no outward sign has appeared, they should gather the spirit and return to stillness. Since karma has not yet been completed, it is easy to consider and plan.
“It is easy to break what is fragile.”
The Yu Commentary says: What is fragile is easy to break; what is minute is easy to disperse. When desire has just begun to take hold, it is still fragile and precarious. If one can cut it off, what is fragile is easy to break. When trouble or laxity has only just begun, its traces are still minute. If one acts to guard against it, what is minute is easy to disperse.
The Yu Commentary further says: Desire has already stirred, but remains soft and fragile, not yet firmly established. If one now removes it, it is easy to break apart.
Heshang Gong says: Disorder has not yet begun to grow from its first shoots, and desire has not yet shown itself in one’s expression. This is like something fragile that is easy to break.
Rong says: What is fragile is easy to break; what is minute is easy to disperse. Minor offenses are easy to eliminate, but once evil thoughts have grown, they are hard to remove. If one fails to guard against them before they stir, one must stop them while they are still minute and fragile. This is how a practitioner of the middle rank removes trouble.
The Cheng Commentary says: What is fragile and minute is easy to disperse. “Fragile” means soft and yielding, like fruit just set, before it has hardened: being tender and brittle, it is easy to break. The same is true when a first thought of defilement arises. The karma it creates is still slight, so it is easy to disperse.
“It is easy to disperse what is minute.”
The Yu Commentary says: “Minute” means that trouble is still slight and has not become serious. If one guards against it at the outset and lets it disperse and dissolve, it is easy to do so.
Heshang Gong says: When a matter has not yet become evident or conspicuous, and is still very small, it is easy to drive away and remove.
“Act before it exists.”
Plain-Language Commentary
Continuing from the preceding phrases “easy to hold” and “easy to plan for”
It is said that something is easy to hold and easy to plan for because one cultivates oneself and cuts off desire before it arises, while there is still no sign of it. Then harmful thoughts will not develop. This is what it means to act before a matter shows the first hint of trouble.
(Heshang Gong: When you intend to do something, block its source before the thought has begun to sprout.)
(Cheng Xu: Those who study the Dao should cultivate and maintain themselves. It is best to do so before they have been affected by external influences. This explains “when it is at rest, it is easy to hold.”)
“Set things in order before they fall into disorder” — continuing from “easy to break” and “easy to scatter”
It is said that something is easy to break and easy to scatter because it is set in order and brought under control before trouble has taken shape.
The Commentary says: Although desire has already arisen, it is still fragile and slight, and has not yet grown into trouble, so it remains easy to deal with.
(Heshang Gong: In cultivating oneself and governing the state, close the gates in advance, before great disorder has arisen.)
(Cheng Xu: “Disorder” means that karmic entanglements have taken hold and the mind and spirit have become confused. Though the mind has already been affected, the circumstances have not yet become visible. This is the easiest moment to set things in order, corresponding to “when there is no sign, it is easy to plan for.”)
Second section: Metaphors show how trouble grows from what is slight
A tree too large for a person to embrace grows from a tiny sprout; a nine-tiered terrace is built up basketful by basketful of earth; a journey of a thousand miles begins with the first step beneath one’s feet.
The Imperial Commentary: These three lines illustrate that failing to plan ahead will eventually lead to trouble. Clinging to actions and refusing to let go will surely invite trouble.
The Commentary says: Negligence and error arise from what is extremely slight, then gradually become obvious and serious troubles. A tree large enough to embrace with both arms grows from a tiny sprout; this is a metaphor for what is already present in one’s nature and grows from small beginnings. A nine-tiered terrace is built up from baskets of earth; this is a metaphor for habits that accumulate over time. A journey of a thousand miles begins beneath one’s feet; this is a metaphor for continuing onward without stopping. Everything in the world begins in what is slight. People often overlook this, and so lay the foundations for trouble. These three metaphors therefore confirm the point made above.
(Heshang Gong: A tree large enough to embrace grows from a tiny sprout: it grows from small to large.)
Note: This chapter is based on Emperor Xuanzong of the Tang dynasty’s Imperial Commentary on the Dao De Jing and the Compendium of Commentaries on Profound De, and incorporates earlier commentaries by Heshang Gong, Cheng Xuanying, and others. It focuses on the lines from chapter 64, “When it is at rest, it is easy to hold; when there is no sign, it is easy to plan for; what is fragile is easy to break; what is slight is easy to scatter,” as well as “A tree large enough to embrace…” and related passages.
The following is a plain-language interpretation of this passage from the Collected Commentaries on the Mysterious De of the True Scripture of the Dao and De.
General meaning of the scripture (corresponding to Chapter 64 of the Dao De Jing)
A tree that takes several people to encircle grows from a tiny shoot. A nine-tiered tower is built up basketful by basketful of earth. A journey of a thousand miles begins with the first step beneath one’s feet.
Rong’s commentary
A tree that takes several people to encircle grows gradually from a tiny shoot; a nine-tiered platform rises layer by layer from the ground; a journey of a thousand miles proceeds step by step, from nearby to far away. If one uses stillness to govern oneself, faults will not arise even in the smallest matters. If one stops at the slightest sign, even a foundation made from a single basket of earth can easily collapse. But if one can remain calm and unmoving, a journey of a thousand miles will never reach its end—that is, one will not act recklessly. If one does not address matters before they arise or restore order before turmoil takes shape, but instead keeps engaging in action without restraint, failure will ultimately follow. Persisting in wrongdoing and insisting on being right will, in the end, lead to loss. This is what happens when people of little understanding fail to grasp how things are brought to completion, and so fall into ruin.
Cheng’s commentary
“The tree that takes several people to encircle grows from a tiny shoot”: A tree many arm-spans around originally came from a shoot as fine as a hair. The tree is used to illustrate how grave offenses in the Three Realms—heaven, the human world, and hell—all begin with a single thought. As the tree grows from small to large, it can eventually block out the sun; likewise, afflictions grow from slight to pronounced and can obscure one’s true nature. If we trace the tree back to its origin in emptiness, we see that it has no independent reality, and that the four elements of form, sound, smell, and taste are likewise not real in themselves. Afflictions, too, arise from emptiness and, considered from that perspective, have no independent reality.
“A nine-tiered platform begins with a heap of earth”: A lofty platform is built tier by tier, beginning with a single basket of earth. This illustrates how the calamity of the nine nights (or nine levels) begins with a single impure thought, and urges students to be deeply vigilant and cautious.
“A height of a hundred ren begins beneath one’s feet”: Seven feet make one ren. To climb a peak a hundred ren high, one must begin with the first step. The suffering of passing through the eight gates (or eight forms of suffering) begins before the mind becomes tainted. The image of nine tiers explains how karmic entanglement becomes complete; the image of a hundred ren conveys the ongoing creation of karma that has not yet ceased.
Third: Explaining how sentient beings become deluded and attached, go against the principles of the Dao, and lose their true nature
Scripture: “Those who act will fail; those who cling will lose.”
Imperial commentary
Ordinary people cannot follow their nature and let things unfold as they will. When they act recklessly, seeking what lies beyond their proper bounds, they seek but do not attain, and are bound to fail in matters and principle. They cannot let go of attachment; with each movement they seize and cling. Such clinging may bring what they seek, but it inevitably leads to loss in matters of the Dao.
Imperial subcommentary
“Act” means to strive after things and make things happen; “cling” means to hold fast to attachments and refuse to let go. The point is that people fail to put things in order before they exist or to govern them before disorder arises. Instead, they seek and create things beyond the bounds of their nature, and cling to the objects of the sensory world. They therefore inevitably suffer calamity and defeat, and end in loss and ruin.
Commentary of the Lord of the River
(The traditional interpretation given by the Lord of the River broadly agrees with the Imperial commentary: reckless action leads to failure, and clinging leads to loss.)
Reading note
This passage connects the Dao De Jing’s images of “a tree that takes several people to encircle,” “a nine-tiered platform,” and “a journey of a thousand miles” with the cultivation of the Dao. Calamity and fortune, a tainted mind, and karmic entanglement all arise from a subtle thought, a nearby first step, or a lowly heap of earth. One should therefore work before things come into being and before disorder arises, and avoid acting beyond one’s proper bounds or clinging to the sensory world. Otherwise, “those who act will fail; those who cling will lose.” The Collected Commentaries on the Mysterious De brings together layers of interpretation by the Imperial commentator, Cheng, the Lord of the River, and others, turning teachings on governance into instructions for cultivating body and mind and guarding against a tainted mind.
A Deliberate Pursuit of Action Leads to Failure
Acting with excessive intention goes against the natural Way. Pursuing benevolence and righteousness too zealously can lead one to lose genuine compassion, while becoming absorbed in outward appearances harms the spirit. The highest Dao is empty, subtle, and Wuwei (non-action): it does not cling or act recklessly. Yet ordinary people, confused and turned upside down, are always eager to make things happen and hold fast to their attachments. Once they become attached, they lose their original nature; once they act recklessly, they move toward failure.
Sages Act Without Forcing or Clinging
Sages therefore follow nature and practice Wuwei, so they do not fail. They do not cling to external things, so they do not lose what matters. Their stillness and non-action preserve their nature and keep them from failure; their emptiness, forgetfulness, and freedom from attachment allow their true nature to endure. Sages do not pursue outward elegance or adornment, nor do they seek wealth, status, or beauty. They use their De (Virtue/Power) to guide the foolish and share their wealth with the poor. They cling to nothing and hide nothing, so they do not lose the people’s trust.
Ordinary People Fail Just Before Success
Ordinary people often fail just as they are about to succeed. As their achievements near completion, they are tempted by status, fame, luxury, and self-satisfaction, and in the end their work falls short at the last moment. Ordinary people do not put a stop to wrongdoing early enough; by the time it is about to take shape, it is already on the way to ruin. If they could, like sages, keep away from danger and seek peace, refraining from wrongdoing from the outset, they would ultimately incur no blame—and there would be no question of success or failure, gain or loss.
When ordinary people pursue deliberate action, they grow impatient and competitive, judge what to accept and reject, and lack foresight. They are always eager for quick results and fail to see things through, so they often fail. As the Book of Songs says, “Everything has a good beginning, but few things have a good ending.”
Take as Much Care at the End as at the Beginning
If you approach the end of a task as carefully as you approached its beginning, nothing will fail.
Laozi here once again admonishes people: if one can act with the same caution as at the beginning and maintain unwavering original intent, they will avoid misfortune and failure. The Book of Songs states, "People often begin things well, but few can see them through to the end." Heshang Gong comments that one should remain as diligent at the end as at the beginning, without slackening. Cheng Xuanying explains this as advising practitioners to strengthen their resolve—persevering consistently prevents failure, much like how "diligence" ranks fourth among Buddhism's "Six Perfections."
Thus, the Daoist sages pursue what ordinary people are unwilling to pursue (referring to stillness and wuwei), and do not value hard-to-obtain treasures. Emperor Xuanzong of Tang annotates: so-called "rare goods" are things that exceed human nature's true needs. Sages adopt a desireless attitude toward desires, never seeking what lies beyond their inherent nature, completely aligning with the Dao's natural flow. The Imperial Commentary further clarifies: internally, "rare goods" refer to desires beyond one's nature; externally, they signify valuables like pearls and rhinoceros horns. Sages neither pursue what their nature doesn't require within, nor covet external possessions that harm virtue.
Heshang Gong explains: the sage's desires are contrary to ordinary people's—where commoners delight in ostentation, sages embrace obscurity; where people chase extravagance, sages preserve simplicity; where others indulge in sensual pleasures, sages cultivate virtue. Sages remain unswayed by external temptations, never devaluing stone while prizing jade. Li Rong annotates: sages study what most won't (the Great Dao), rectifying collective shortcomings. Ordinary people chase desires, neglect the Dao, and treasure material goods, whereas sages neither covet possessions nor undervalue true principles. If cultivation isn't for oneself, and learning serves only others, pursuing profit breeds faults and striving for fame invites calamity. Desireless, sages relinquish gain; abandoning worldly learning, they forget empty fame, never flaunting abilities to avoid repeating common failures.
Cheng Xuanying concludes: sages perceive heavenly principles with wisdom beyond worldly understanding, recognizing all circumstances as illusory—thus seeing through desires when encountering them. Remaining desireless amid desires, how could they value jade and silk? Knowing truth and falsehood are fundamentally nondifferent, sages attain the state where "learning is non-learning, non-learning is learning"—appearing to study while not studying, appearing not to study while studying (referring to transcendent Daoist realization). This philosophy also appears in the Western Ascension Scripture.
The scripture says: I study the “learning of not learning.” In this way, I can understand the principles of nature and guard against misfortune in advance. Ordinary people cling to deliberate action and become mired in worldly learning. They cannot let go of what they have learned. That is why Laozi speaks of “learning what is not learned”: to keep living beings from falling into the error of excess.
“Learn what is not learned, and return the people to what they have overstepped.”
The Imperial Commentary says: “Learn what is not learned” means bringing people back from their excesses, thereby helping all things each to abide by their own nature, without daring to act recklessly. The sage does not pursue excessive learning. The phrase means bringing people’s excessive learning back onto the right path and supporting their natural nature, so they do not indulge in the worldly pursuit of desires and reckless action.
The Imperial Subcommentary says: Ordinary people prize what is hard to obtain, and so they cultivate artifice, seek to please, and exalt what lies beyond their proper share. The sage does not seek excessive learning and continually preserves what is natural. This is the meaning of “learn what is not learned”: to bring people’s excessive learning back to its proper place.
Heshang Gong says: “Learn what is not learned” means that the sage learns what ordinary people cannot: ordinary people study schemes and power tactics, while the sage studies nature; ordinary people study how to govern the world, while the sage studies how to cultivate the self and preserve the truth of the Dao. “Return the people to what they have overstepped” means that people’s learning often abandons what is fundamental for what is secondary, and prizes outward display over substance. “Return” means leading them back to the root.
“To assist all things in their natural state, and not dare to act.”
The Imperial Subcommentary says: “Assist” means to support. Nature is the inherent character and root of things. When living beings give rise to deluded thoughts, they lose their nature. The sage guides them with compassion and urges them to learn Wuwei (non-action), thereby supporting the true nature that is natural in all things. Thus, the sage does not resort to worldly learning, excessive desire, and contrived action.
Heshang Gong says: “To assist all things in their natural state” means teaching people to return to what is fundamental and real. The sage seeks to help all things preserve their natural character and refrain from reckless action. In every movement and action, the sage follows nature and does not dare to contrive, for fear of departing from the root.
Rong says: The nature of things is rooted in what is natural. Desire, tainted by attachment and greed, burdens the true nature; learning, through discrimination and calculation, obstructs the Great Dao. As a result, the source of the One True is obscured, the nature of the Supreme Dao is hard to understand, and one cannot enter Wuwei, but only falls into ruin and loss. The sage follows the nature inherent in things and assists all things in preserving their true nature, refraining from deliberate action and guiding them back to emptiness and stillness.
The Cheng Subcommentary says: “Assist” means to support and guide. All living beings inherently possess an upright nature that is natural to them, but through delusion and false attachments they lose the Dao and depart from truth. The sage now upholds “learning what is not learned” precisely to support and guide them, so that all things may each abide in their natural state and refrain from reckless action.
A Plain Language Interpretation
(Continuing from the previous chapter) A certain method is used to guide people back to their original nature. Yet the sage, who has thoroughly examined the principles of things and fully realized their nature, also practices Wuwei (non-action), through which nothing is left undone. When this passage says the sage “does not act,” that too is meant to help guide all beings and restore their natural nature. That is why it says the sage “does not dare to act recklessly.”
Chapter 65: Those of Old Who Were Skilled in Practicing the Dao
(The previous chapter discussed how the sage can guide people without deliberately pursuing learning. This chapter continues by explaining how those who “pursue learning” go about serving the world.)
The chapter’s argument has three parts. First, it cites the governance of the ancients to support its point and explain the limits of rule through civilization. Second, it distinguishes what is superior from what is inferior and sets up a model to follow. Third, it turns away from convention and returns to what is genuine, revealing a subtle delight.
First: Citing the ancients to explain the harm of “civilization”
The highest Dao has its roots in mystery, and mystery reaches its utmost in what is genuine. It is pure and untainted by the senses; sight and hearing approach dullness. Confucius could not fully understand even when the covering was lifted away, and Yan Hui could hardly explain it in words. Thus, governing a state through cleverness and ingenuity is like letting thieves harm the people; cultivating oneself through the Dao, by contrast, accords with Wuwei, allowing everything to find its proper place. Here lies the model of the true Way: emptiness and purity are the source of what is genuine, and its principles run through a calmness beyond calculation. It takes the profound mystery as its root, and its meaning rises beyond the cause of “nonbeing.” Those of shallow understanding cannot hear it; how could those who have lost their way easily be stopped? When people go about the affairs of the world, danger is near. Hence the saying: “Once Cao’s trench was dug, he himself was imprisoned; once Qin’s goods were made precious, his clan too fell.” (This illustrates how excessive contrivance ultimately harms the one who practices it.) The phoenix flies high before settling, singing on a lofty ridge; the yuan bird, instead of soaring, withdraws far from the road. To go against the right time brings loss; to depart from the Dao brings ruin. If one can act in a way that runs counter to things, one will be following the great order.
Scripture: Those of old who were skilled in practicing the Dao did not use it to make the people clever; they used it to make them simple.
Imperial Commentary: A ruler skilled in practicing the Dao does not flaunt it or display it plainly for people to see. Instead, he guides them toward harmony and gentleness, and back to simplicity, so that they are like the simple-minded—unpretentious and not clever for its own sake.
Subcommentary: What mattered to ancient rulers who skillfully used the Dao to transform the people was the calmness of Wuwei. They did not flaunt the Dao or display it to others; rather, they guided people toward purity and harmony, put an end to cunning and deceit, and kept the people simple, like the unassuming.
Heshang Gong says: “Those of old who were skilled in practicing the Dao” refers to those who were skilled in cultivating themselves and governing the state through the Dao. They did not make the people clever and crafty, nor use the Dao to make them shrewd and deceitful; instead, they kept the people faithful to simplicity.
On “Making the People Simple” and Moral Instruction
One should also use “simplicity” to guide the people: lead them through morality so that their hearts remain plain and uncalculating.
Yan says: The ancient emperors took morality as their guiding principle, aligned themselves with the spirits, preserved stillness and emptiness, and reverently upheld Great Harmony. They did not rely on innate cleverness to devise policies and shape customs, nor did they seek to teach people to become “shrewd.” Instead, they veiled the senses and closed off the mind’s clever schemes, making it difficult for people to indulge in reckless knowing. In this way, people returned to their natural state, the people were easy to govern, and all under Heaven was at peace.
Rong says: To teach and transform customs, one must first look to the ancients. They used the Dao to cultivate themselves and govern the state; they did not let cunning and cleverness burden the mind or allow external things to dazzle them. Their aim was not to make people “clever.” Concealing one’s radiance, preserving one’s true nature, and embracing simplicity—putting an end to the discriminating intellect—is precisely how to use “simplicity” to transform the people.
Cheng’s commentary explains: Those who cultivate the Dao hold genuine wisdom within and perceive what is subtle and hidden, yet outwardly seem dull and do not show off before others. Closing off cleverness and sharp senses, and concealing one’s radiance and traces, is what this means.
The People Are Difficult to Govern Because They Have Too Much Cleverness
The Imperial Commentary says: If a ruler proclaims that he “understands the Dao” and scrutinizes his ministers and people, those below will use clever schemes to cope with their superiors. When such cleverness becomes widespread, deceit and falsehood arise, and so the people are difficult to govern.
The Imperial Commentary’s subcommentary says: The people are difficult to govern precisely because there is too much cleverness. If the ruler merely displays his “understanding of the Dao,” he instead drives those below to strain their wits and breed deceit, making them difficult to transform.
Heshang Gong says: The people cannot be governed because they have too much cleverness and act with cunning and deceit.
Rong says: When the ruler preserves simplicity and the ministers return to sincerity, the people will naturally follow and transform without the use of punishments. But if the ruler does not practice the Dao of emptiness, stillness, and virtue, and relies solely on cunning and cleverness, then the more cleverness there is, the greater the disorder, and the people are therefore difficult to govern.
Cheng’s subcommentary says: “Govern” means to bring into order; “cleverness” means the discriminating mind. Living beings are difficult to transform because there is too much discrimination in their hearts and they cannot become empty and forgetful.
The Second Examination of Relative Strengths and Weaknesses as a Model
Therefore, to govern the state with cleverness is to rob the state
The Imperial Commentary says: “With” means “to use.” When a ruler employs ministers of great cleverness to govern the state, they establish laws and regulations. Once these become too numerous, deceit and falsehood multiply, so this is called “robbing the state.”
The Imperial Commentary’s subcommentary says: If a ruler employs ministers who are clever and deceitful to govern the state, schemes for seizing power will arise, followed by deceit and falsehood. The Dao will be abandoned and the state harmed; hence the phrase “robbing the state.”
(The following commentators’ explanations of the harm caused by “governing the state with cleverness” broadly agree with the Imperial Commentary and its subcommentary: establishing laws through cleverness and exercising power through deceit damages the state’s foundations.)
Commentary on the Mysterious Virtue of the True Scripture of the Dao and De: A Plain-Language Interpretation
(Continued from the previous passage, “the enemy of the state”)
Heshanggong says: If people who rely on clever tricks and political manipulation are put in power, they will abuse their authority and become a calamity for the state.
Rong says: Thus, governing the state through cleverness makes one “the enemy of the state”; governing without cleverness makes one “the virtue of the state.” When intelligence turns to deceitful cunning, it causes profound harm and becomes the state’s enemy. By contrast, simplicity without displays of cleverness lets things transform on their own. Each person tends to their proper work, customs are harmonious, families and the state are at peace, people do not harm one another, and rulers and ministers alike are secure. This is the virtue of the state.
Cheng’s commentary says: Hence, governing the state through cleverness is harmful, while governing without cleverness is virtuous. If one uses sharp discernment and cleverness to control things, one loses natural harmony and becomes like a thief who causes harm. But to be free of desire and act through Wuwei (non-action), to reach utmost emptiness and stillness, to forget the mind and set aside cleverness, and to sit unmoving in mysterious silence—governing the world from this state comes close to the highest De (Virtue/Power). This is the measure by which to judge what is better or worse: the same principle applies to cultivating oneself as to governing the state.
Not Governing with Cleverness Is the State’s Good Fortune
Imperial Commentary: If a ruler does not employ ministers who rely on cunning, but chooses only those of pure De, then, by acting naturally through Wuwei—as legendary figures such as Yanxi Fanchou and the ball-juggler who solved difficulties are said to have done—deceitful cleverness will gradually fade and simplicity will flourish. People will live in harmony and harvests will be abundant. This is called good fortune.
Imperial Commentary on the Commentary: When a ruler does not employ ministers who rely on cunning, but seeks only those of genuine De, the court enters the Way of Wuwei, puts the practice of great simplicity into effect, and brings about harmony through balanced relations. This is the state’s good fortune.
Heshanggong says: When people of cleverness are not allowed to govern the state, the people remain upright and do not resort to deceitful artifice. Those above and below grow close to one another, and ruler and ministers work together. Thus the state is fortunate.
Knowing These Two Is Also a Model
Imperial Commentary: Employing cunning harms people; entrusting affairs to those of pure De brings good fortune to the state. If a ruler understands these two, then making the appointment of ministers of pure De a model and guiding principle is the right course.
Imperial Commentary on the Commentary: “These two” means governing with cleverness and governing without it. A ruler who understands that using cleverness makes one an enemy, while not using it brings good fortune, should cast aside what harms and choose what brings good fortune. Only then can the ruler serve as a model and guiding principle for governing the state.
Heshanggong says: “These two” means cleverness and the absence of cleverness. Always understand that clever people become enemies, while those without cleverness can bring good fortune. This is the proper model for cultivating oneself and governing the state.
Rong says: “Knowing these two is also a model. Constantly knowing the model is called Mysterious De. Mysterious De is profound and far-reaching, and runs counter to things.” (This means that Mysterious De consists in consistently following the model of setting aside cleverness and choosing simplicity. It is hidden and far-reaching, and runs counter to the world’s pursuit of cleverness.)
Only then can one attain great harmony. Using intelligence and refraining from using it are two different approaches. If one uses intelligence, one may harm the people; if one does not, one will cause them no harm. Knowing how not to harm the people means understanding the principles and models for governing the state. Knowing these principles gives the state a firm foundation; this is the subtlety of De. De so subtle it cannot be measured is called “deep”; beyond the reach of pursuit, it is called “far.” Everyone uses intelligence; I alone remain simple and unknowing. I go against worldly ways, yet do not violate the nature of the myriad things, allowing them to follow their own course. This is great harmony. It is also said that the foundation of the Dao is empty and mysterious, while worldly ways are impure. Following convention in pursuit of the Dao means losing what is true; going against convention to cultivate De leads into the subtle. In the subtle, nothing is either permissible or impermissible; returning to the true, nothing is either accessible or inaccessible. Because it responds from emptiness without fixed limits, it can bring about great harmony and equality.
Cheng’s Commentary: “The two” refers to the intelligence and lack of intelligence mentioned earlier. Using intelligence makes one a predator; refraining from it is De. These can serve as models for cultivating oneself and as great principles for governing the state. To know these models constantly is called Mysterious De.
Imperial Commentary: When a ruler constantly knows whom to entrust with responsibility, this is called the profound and mysterious highest De.
Imperial Subcommentary: “Mysterious” means deep and subtle. When a ruler can constantly recognize these two as models and standards, this is called the deep, far-reaching, mysterious, and subtle De.
Heshang Gong: “Mysterious” means Heaven. To know the methods for cultivating oneself and governing the state is to possess De in accord with Heaven.
Cheng’s Commentary: To constantly know that non-discrimination is the model for cultivating oneself may be called profound and mysterious great De.
Third: Going Against Convention and Joining with the True to Reveal the Subtle Meaning
Mysterious De is deep and far-reaching; it goes against the myriad things. Only then does one attain great harmony.
Imperial Commentary: Mysterious De is deep and far-reaching. It can go against the myriad things and return to their source, so that they may all attain great harmony with their natural nature.
Imperial Subcommentary: This concludes the difficult point. A ruler of Mysterious De transforms without action. The depth of this De cannot be measured, and its reach extends beyond all boundaries. Thus it can lead the myriad things back against their course to their subtle source, and only then can they attain great harmony with their true, natural nature.
Heshang Gong: Mysterious De is deep and far-reaching: a person of Mysterious De is too deep to fathom and too far-reaching to reach the limit of. “It goes against the myriad things”: a person of Mysterious De acts contrary to the myriad things. The myriad things seek to benefit themselves; a person of Mysterious De seeks to benefit others. This leads to great harmony.
Mysterious De: Subtle and mysterious De, referring to conduct that follows nature and does not deliberately rely on intelligence.
Classic: Collected Annotations on the Mysterious Virtue of the True Classic of the Way and Its Virtue
Scripture:
It is because one appears contrary to and different from the myriad things that one can attain great accord—an accord with the principles of Heaven.
Commentary: Mysterious Virtue is profound and far-reaching. It is called Mysterious Virtue because it appears contrary to things yet silently accords with the True Way. To probe the source and reach the limits is to be profound and far-reaching. Wisdom that is profound and far-reaching runs counter to worldly conventions; hence it appears contrary to things, and only then can it attain great accord. There are two kinds of accord: accord with principle, and accord with custom. Accord with principle joins with the wondrous source; accord with custom blends with the dust of the world and takes on an outward appearance.
Question: Earlier, the text says “contrary to things,” while later it says “accord with custom.” Is it not self-contradictory to be contrary first and in accord afterward?
Answer: The earlier “contrary” means “to be contrary without being contrary”; the later “accord” likewise means “to accord without being in accord.” To accord without being in accord is to accord without violating what is right. To be contrary without being contrary is to be contrary without departing from accord. What objection could there be?
Question: The scripture speaks of “great accord.” Are there degrees of accord?
Answer: When accord is set against opposition, even accord is still limited. Here, however, one is neither in accord nor in opposition, and this is called “not being in accord.” Accord does not differ from opposition, and opposition does not depart from accord. Thus, whether coming forth or withdrawing, whether silent or speaking, one follows only the Dao; blending one’s light with the dust of the world, one remains constantly in accord with principle. Without asking whether one is in accord or not, whether not in accord or in accord, accord and non-accord are at once both accord. Therefore there is neither accord nor non-accord, nor even the absence of non-accord. One can thus be in accord with everything, and ultimately be beyond non-accord. This is why it is called great accord.
Chapter Sixty-Six: Why Rivers and Seas Are Kings of the Hundred Valleys
(The Rivers and Seas Chapter / Why It Follows)
The preceding chapter directly explained how a person of Mysterious Virtue turns from worldly ways and follows the Dao. This chapter therefore follows by elaborating on the practice of following the Dao.
The meaning unfolds in three parts: First, an analogy illustrates emptiness and letting go; second, an explanatory account reveals humility and yielding; third, a concluding praise shows the power of softness and weakness.
First, an analogy illustrates emptiness and letting go
All the rivers flow eastward and converge at the great sea; in spring, all things come to life and each takes shape through its own natural process. Why can Nature be empty and the great sea remain low? It is because they are not empty and do not remain low that they attain the position of king of the valleys.
The sage uses this as an analogy: utterly letting go of sound and color, and forgetting all judgments of right and wrong, the sage receives vast multitudes with perfect openness and illuminates the tiniest mote within the mind. Wherever the sage goes, the sage is humble; wherever the sage dwells, the sage is lowly and yielding. Then both Heaven and humanity gladly support the sage—who could contend with such a one? The sage places himself behind others and does not boast of his achievements…
Brief summary of the main points in plain language:
This passage comments on the chapter on Laozi’s “Mysterious Virtue” and introduces Chapter Sixty-Six, “Why Rivers and Seas Are Kings of the Hundred Valleys.” Its central idea is that true accord does not mean simply accommodating worldly conventions. One may appear contrary to the myriad things while actually following the principles of Heaven; this “great accord” transcends the opposition between accord and non-accord. The next chapter uses the sea’s low position and the rivers’ return to it as an image of the sage’s open-heartedness and humility: by remaining lowly, the sage is able to become great.
This scripture uses the relationship between rivers and the ocean to illustrate the Daoist wisdom of "humility and lowliness."
The reason the ocean can become the sovereign gathering place of all rivers is precisely because it excels at occupying the lowest position. As the Yijing states: "The way of earth transforms the full and flows toward the humble" — just as the ocean naturally attracts all rivers by dwelling in low places, so too will people naturally follow a sage who treats others with similar humility, like children returning to their parents.
Heshang Gong (the renowned commentator on the Daode Jing) explains that just as the ocean receives all streams by occupying a low position, so too can a ruler become the people's true sovereign through humble self-positioning. The Tang dynasty Daoist Cheng Xuanying further clarifies that "sovereign" here means "that to which all things return," while "hundred valleys" refers to the multitude of rivers. Because the ocean willingly resides in low-lying places, all rivers flow to it naturally; likewise, when humans practice humility and accommodation, the people will naturally submit.
The scripture then illustrates this principle through the example of sages: those who wish to stand above others must use humble speech; those who wish to lead must place themselves behind. Thus even when occupying high positions, they won't oppress others; when standing at the front, they won't provoke envy. Humility becomes the handle by which virtue is grasped — the more it is honored, the more its radiance shines.
This passage extends natural phenomena into principles of governance and self-cultivation, emphasizing the wisdom of "dwelling below" and "yielding precedence." Like Gonggong (the mythological figure who broke the pillar of heaven through arrogance) bringing disaster by his brute force, or the First Emperor of Qin inviting calamity by foolishly piercing earth veins (through massive construction projects) — both failed because they didn't understand the principle of softening distant relations through humility, instead relying solely on forceful self-assertion, ultimately leading to national ruin. Yang Xiong's (the Han dynasty philosopher) observations indeed hold true.
Plain-Language Interpretation
The general meaning of the passage
The people gladly support the sage. Thus the sage stands above them, yet they do not feel burdened. The sage places himself behind them, and the people come forward of their own accord. Thus the sage stands before them, yet they do not feel harmed.
Imperial Commentary (drawing the analogy together)
This passage uses an analogy to bring the earlier discussion to a close. If the sage wishes to stand above others, he speaks with humility. Does the sage truly wish to put himself over people by lowering his speech? No. He knows that fullness invites loss, so he speaks modestly and gives himself lowly titles, placing himself beneath all things. His abundant De and great achievements are then naturally honored by the people, who raise him to the highest position.
Heshanggong
When the sage “wishes to be above the people,” he wishes to stand above them, yet speaks as though he were beneath them, following the example of rivers and seas, which take the lowly position.
Rong
When the sage wishes to stand above the people, he speaks humbly; when he wishes to walk before them, he places himself behind them. Thus, when he is above them, they do not feel burdened; when he is before them, they do not feel harmed. Because he is humble and takes the lower position, he has De and is honored as superior. Because he steps back to make room for others and cherishes the Dao, he is honored as their leader. The people gladly support him and do not find him burdensome. Everyone is loyal and filial—who would harbor thoughts of harm?
Cheng’s Commentary
He wants all living beings to stand above him, so he speaks gently and is always humble.
“If he wishes to lead the people, he places himself behind them.”
Imperial Commentary: The sage does not truly wish to rush ahead of everyone else. He simply acts humbly and places himself behind them, so all things naturally bring him to the front.
Heshanggong: To wish to lead the people is to wish to be ahead of them. One must place oneself behind them: let others go first and put oneself last.
Cheng’s Commentary: He wishes living beings to be liberated before him, so he steps back and takes his place behind all things. The scripture says: “I will not go ahead of those who have not yet been liberated.” By taking the lower position, he rises; by holding to retreat, he advances.
“Thus he stands above them, yet they do not feel burdened; he stands before them, yet they do not feel harmed.”
Imperial Commentary: This sums up what came before. The sage occupies the position of supreme authority and the highest honor, yet he works hard so others may be at ease, and makes little of himself while giving generously to others. When he is above them, people are able to live, so they do not find him burdensome. When he is before them, people are able to live in order, so they do not find him harmful.
Heshanggong: The sage stands above the people, yet they do not feel burdened. He governs them without using his rank and status to oppress those below him, so they look up to and support him without finding him burdensome. He stands before the people, yet they are not harmed. He leads them without using his power to harm them, so they do not regard him as harmful.
(This passage contains explanations by commentators across the ages of the Dao De Jing statement, “Rivers and seas can rule over the hundred valleys because they are good at placing themselves below them,” and related lines. Its central idea is: speak humbly and place yourself behind others; then, when you stand above them, they will not feel burdened, and when you stand before them, they will not feel harmed.)
1. To be above without oppressing the people
A ruler does not use his authority or intelligence to overshadow or suppress the people. They draw near to him as they would to their parents, and do not feel harmed by him.
Cheng’s subcommentary (Cheng Xuanying’s Tang dynasty explanation) says: Thus, when a sage stands above others as their ruler, the people do not feel weighed down. The sage is calm and detached, practices Wuwei (non-action), and has few thoughts and desires. So although he occupies the throne, he keeps corvée labor and taxes light, sparing the people a heavy burden of service. Another explanation is that the sage’s beneficence reaches all things. The people are grateful and willingly support him, without holding back. As ruler at the head of the people, he brings peace to the realm and contentment to the people, widely conferring benefits while causing little harm. A further explanation is that the sage’s Virtue (De) is profound and far-reaching. The people gladly support him and receive his beneficence; they would not dare harm him.
2. The whole world gladly supports him and never tires of him (on “softness, weakness, and non-contention”)
Theme of the third passage: The power of the Virtue of “softness and weakness” is praised.
Therefore, all under Heaven gladly support him and never tire of him.
The Imperial Commentary (Emperor Xuanzong’s Tang dynasty commentary) says: Precisely because he does not make people feel weighed down or harm them, the people under Heaven gladly honor him as their ruler and never tire of him.
The Imperial Subcommentary says: The sage’s Virtue and beneficence are vast and impartial. He treats all things like spring and appears to them like the sun. Since he neither uses his power to oppress people nor harms them, all under Heaven gladly supports him and never tires of him.
Heshang Gong says: The sage’s care is deep and his kindness generous; he regards the people as newborn children. Therefore, all under Heaven gladly join in choosing him as their ruler, without ever tiring of him.
Rong’s commentary (or a commentary by another author) says: All under Heaven gladly supports him and never tires of him precisely because he does not contend; therefore, no one under Heaven can contend with him. Those without Virtue are rejected by all things, while people everywhere gladly support one who has the Dao. The custom of yielding through respectful courtesy accords with the transformations of all things. Who, then, would contend with him?
Cheng’s subcommentary says: The people gladly put him at their head and never tire of him because he is humble and gentle, and does not contend with things. Once equality is understood and disputes over right and wrong cease, who could contend with one who does not contend? Thus, no one under Heaven can contend with him.
3. Because he does not contend, no one under Heaven can contend with him
The Imperial Commentary says: The sage is humble and yielding, and does not contend with things. All under Heaven support him together. Who could contend with him?
The Imperial Subcommentary says: All under Heaven gladly support the sage and never tire of him. Is this not because the sage “speaks from a lowly position and places himself behind others,” and does not compete with things to be first? Thus, no one under Heaven can contend with him for precedence.
Brief background
This passage comes from the Collected Subcommentaries on the Mysterious Virtue of the Daodejing, written by Cheng Xuanying and others during the Tang dynasty. It develops ideas in the Laozi such as “When the people no longer fear authority, great authority will arrive”; “The sage stands above the people, yet they do not feel weighed down; he stands before them, yet they do not feel harmed”; and “Nothing under Heaven is softer and weaker than water, yet nothing can surpass it in attacking what is hard and strong.” The discussion focuses mainly on governing and conducting oneself in the world: those in high positions use calmness, non-contention, light labor demands, and treat the people like their own children, so that the people support them willingly rather than under duress. “The Imperial Commentary” and “The Imperial Subcommentary” usually refer to Emperor Xuanzong of Tang and his ministers’ commentaries on the Laozi. Heshang Gong is the figure said in Han dynasty tradition to have written a chapter-by-chapter commentary on the Laozi. “Cheng’s subcommentary” refers to Cheng Xuanying’s interpretive commentary, part of the Tang dynasty Chongxuan (Twofold Mystery) tradition, which used the Laozi and Zhuangzi to explain the principle of the Mysterious.
A Continuation of the Previous Chapter (Commentary by the Old Man by the River)
The Old Man by the River says: Because the sage does not contend, people everywhere do not reject him. The sage does not compete with others to be first or last, so no one in the world can contend with him. Ordinary people all compete through active striving—deliberate action—yet no one competes with me in Wuwei (non-action): following nature without acting recklessly.
Chapter 67: “All Under Heaven”
Why does this chapter follow the previous one? The preceding chapter directly explained “being good at placing oneself below.” This chapter turns the perspective around: from humility and lowliness, it considers how De (Virtue/Power) occupies a high position. It therefore follows on, broadly distinguishing the workings of De and explaining in detail the Three Treasures: compassion, frugality, and not daring to put oneself first under heaven. The chapter’s ideas unfold in five layers: first, because one does not boast, one can appear great; second, the Three Treasures are explained in detail, so that all things turn to them for support; third, the power of the Three Treasures is praised repeatedly; fourth, going against the Three Treasures leads to ruin and death; and fifth, the extraordinary power of great compassion is praised as a whole.
First Layer: Not Boasting, and Thus Being Great
The Supreme Dao is mysterious beyond mystery, preceding the Five Primordials—Taiji, Taichu, Taishi, Taisu, and the like. The true source is profound and deep, reaching back to the beginning of Primordial Harmony. Its substance is vast and its De is solid and deep. It breaks through the bonds of sensual desire and attachment, extending beyond the narrow reach of what ordinary people can see. Fools have limited vision, yet the Dao does not depart from the mysterious and profound. That is why it is called “great” and unlike anything ordinary.
How could they know that the Three Treasures I speak of rest in stillness and follow the true Dao: they do not dare to contend for precedence, and they always uphold compassion and frugality? Even Meng Jun’s virtue and Emperor Wen of Han’s talent did not at first grasp the subtlety of “buying righteousness” and “piling firewood.” How much less could petty, ordinary people understand it? Once one knows the depth of the subtle Dao and recognizes the mystery of its great source, how could it be called the Great Dao if it did not set itself apart by inviting ridicule?
The Text and Commentaries
Everyone under heaven says that my Dao is great, yet seems unlike anything.
| Commentator | Plain-language meaning |
|---|---|
| Imperial Commentary | “Like” means “resembling.” Laozi says: Everyone under heaven says that my Dao is empty and vast, as if there were nothing it resembled. The passage that follows will answer this point. |
| Imperial Subcommentary | The same as above, emphasizing that people think the Dao “resembles nothing,” which is why the text that follows responds to them. |
| The Old Man by the River | Laozi says: People under heaven call my Dao great, while I feign foolishness and seem unlike anything—unseemly and useless. |
| Rongzi | Everyone considers me “great, yet unlike anything.” Precisely because it is great, it does not resemble any particular thing; if it resembled something closely, it would be small and narrow. The Dao of the Old Master is worthy and precious in its De, and can rightly be called “great.” Yet it also conceals its traces and blends with the dust, hiding itself and appearing unpredictably, unlike anything in the ordinary world. |
The point: People often say, “Your Dao is great, but it’s strange and doesn’t seem proper.” Laozi explains that this is precisely how the Great Dao expresses non-contention and its lack of resemblance to ordinary things, while remaining humble like the Three Treasures. It is not a flaw.
An Accessible Reading of the Collected Subcommentaries on the Mysterious De of the True Scripture of the Dao and De
General meaning of the scripture
Wisdom is unlike dullness, so it is called “unlike”—unlike the clever, calculating manner of worldly intelligence, and unlike the people generally considered respectable. Only the Great Sage is free from constraint and imitation. If one’s appearance has fixed qualities, one’s intelligence has set limits, and one is always like this or that, supposedly having attained the Dao, then one is merely a petty person. How could such a person be the Great Sage, who is empty, open, and unobstructed?
The Cheng Commentary says: The Old Lord fully realized naturalness and brought his wondrous attainment to perfection. All the people under Heaven revered him as the Great Sage. Why was this so? Because he treated others with humility and harmony, never boasting or mocking the myriad things. That is how he reached this state.
“Precisely because it is great, it seems unlike; if it were like something, it would long ago have become small.”
The Imperial Commentary says: My Dao alone is supremely great, so it resembles nothing. If it resembled the various teachings of the world, it would not deserve to be called great; in time, its minuteness would become apparent.
The Imperial Subcommentary says: This passage explains why it is “unlike.” My Dao is vast and far beyond the world of appearances, beyond what ordinary feelings can fathom; therefore it can be called great. If it resembled the teachings of the world, it would lose the essential meaning of “great.” It would be a minute, shallow teaching, no different from the common ways of the world. How could it deserve to be called great? The word “indeed” is a grammatical particle.
Heshang Gong says: Those of great De and greatness invite harm upon themselves, so they feign foolishness and seem “unlike”—making no distinctions or divisions, and neither belittling others nor elevating themselves. If they were “like something”—where “like” means good at argument and clever in discernment—then such disputatious, clever people would exalt themselves and impose exacting policies. They have been doing so for a long time, but they are small indeed: clever disputants are petty people, not people of stature.
The Cheng Commentary says: Because the sage’s De alone is lofty and great, he does not boast or mock other things. Arrogance and boasting belong to the petty crowd. Heshang Gong’s version uses the character “like.” “Unlike” also means “not good”: living beings fail to follow the good Dao because I am great; it is only because of arrogant self-regard in my greatness that they fail to be good. If one can follow the good Dao, one should be humble, modest, and yielding.
Second: Fully explaining the Three Treasures, so that beings may turn to them for refuge
“I have three treasures; I preserve and hold fast to them.”
The Imperial Commentary says: Although my Dao is great and resembles nothing, it has these three practices, which are exceedingly precious. They can always be preserved, relied upon, and held fast to, and used to govern oneself and govern the state.
Note: This section follows the previous chapter’s statement, “Everyone under Heaven calls me great, and greatness consists precisely in being unlike.” It explains that the Great Sage does not resemble the clever, calculating people of the world: precisely because he is “great,” he “seems unlike.” The text then turns to Laozi’s teaching of the Three Treasures—compassion, frugality, and not daring to put oneself ahead of all under Heaven. “Unlike,” “like,” the Cheng Commentary, and Heshang Gong are terms and names used by the commentators. The “Old Lord” refers to Laozi.
A Commentary on the Mysterious De of the True Scripture of the Dao and Its Virtue
Eight: Compassion Brings Auspicious Signs (continued)
Emperor Xuanzong of Tang’s annotation: Compassion means pity and sympathy. Auspicious signs are omens of good fortune.
Emperor Xuanzong of Tang’s subcommentary: This explains how compassion can bring auspicious signs.
Heshang Gong’s annotation: Compassion means pity. Auspicious signs are omens of good fortune.
Cheng Xuanying’s subcommentary: Compassion means pity. Auspicious signs are omens of good fortune.
Emperor Xuanzong of Tang’s annotation: The sage is compassionate, so all things turn toward him.
Emperor Xuanzong of Tang’s subcommentary: This explains how compassion can bring auspicious signs.
Heshang Gong’s annotation: The sage is compassionate, so all things turn toward him.
Cheng Xuanying’s subcommentary: The sage is compassionate, so all things turn toward him.
Emperor Xuanzong of Tang’s annotation: Thus the Book of Changes says, “Heaven blesses him; good fortune, with nothing unfavorable.”
Emperor Xuanzong of Tang’s subcommentary: This cites the Book of Changes to illustrate auspiciousness.
Heshang Gong’s annotation: Thus the Book of Changes says, “Heaven blesses him; good fortune, with nothing unfavorable.”
Cheng Xuanying’s subcommentary: Thus the Book of Changes says, “Heaven blesses him; good fortune, with nothing unfavorable.”
Emperor Xuanzong of Tang’s annotation: “Heaven blesses him” means that Heaven protects him.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “Heaven blesses him.”
Heshang Gong’s annotation: “Heaven blesses him” means that Heaven protects him.
Cheng Xuanying’s subcommentary: “Heaven blesses him” means that Heaven protects him.
Emperor Xuanzong of Tang’s annotation: “Good fortune, with nothing unfavorable” means that things are auspicious and nothing goes against one’s interests.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “good fortune, with nothing unfavorable.”
Heshang Gong’s annotation: “Good fortune, with nothing unfavorable” means that things are auspicious and nothing goes against one’s interests.
Cheng Xuanying’s subcommentary: “Good fortune, with nothing unfavorable” means that things are auspicious and nothing goes against one’s interests.
Emperor Xuanzong of Tang’s annotation: Thus Laozi says, “I have three treasures, which I hold and preserve.”
Emperor Xuanzong of Tang’s subcommentary: This cites Laozi to explain the three treasures.
Heshang Gong’s annotation: Thus Laozi says, “I have three treasures, which I hold and preserve.”
Cheng Xuanying’s subcommentary: Thus Laozi says, “I have three treasures, which I hold and preserve.”
Emperor Xuanzong of Tang’s annotation: The three treasures are compassion, frugality, and not daring to put oneself ahead of the world.
Emperor Xuanzong of Tang’s subcommentary: This explains the three treasures.
Heshang Gong’s annotation: The three treasures are compassion, frugality, and not daring to put oneself ahead of the world.
Cheng Xuanying’s subcommentary: The three treasures are compassion, frugality, and not daring to put oneself ahead of the world.
Emperor Xuanzong of Tang’s annotation: Compassion means care for others. Frugality means thrift. Not daring to put oneself ahead of the world means not daring to contend for precedence.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of each of the three treasures.
Heshang Gong’s annotation: Compassion means care for others. Frugality means thrift. Not daring to put oneself ahead of the world means not daring to contend for precedence.
Cheng Xuanying’s subcommentary: Compassion means care for others. Frugality means thrift. Not daring to put oneself ahead of the world means not daring to contend for precedence.
Emperor Xuanzong of Tang’s annotation: Thus Laozi says, “With compassion, one can be courageous.”
Emperor Xuanzong of Tang’s subcommentary: This explains how compassion gives rise to courage.
Heshang Gong’s annotation: Thus Laozi says, “With compassion, one can be courageous.”
Cheng Xuanying’s subcommentary: Thus Laozi says, “With compassion, one can be courageous.”
Emperor Xuanzong of Tang’s annotation: Compassion means care for others. Courage means bravery.
Emperor Xuanzong of Tang’s subcommentary: This explains the meanings of compassion and courage.
Heshang Gong’s annotation: Compassion means care for others. Courage means bravery.
Cheng Xuanying’s subcommentary: Compassion means care for others. Courage means bravery.
Emperor Xuanzong of Tang’s annotation: Thus Laozi says, “With frugality, one can be generous.”
Emperor Xuanzong of Tang’s subcommentary: This explains how frugality gives rise to generosity.
Heshang Gong’s annotation: Thus Laozi says, “With frugality, one can be generous.”
Cheng Xuanying’s subcommentary: Thus Laozi says, “With frugality, one can be generous.”
Emperor Xuanzong of Tang’s annotation: Frugality means thrift. Generosity means being broad and openhanded.
Emperor Xuanzong of Tang’s subcommentary: This explains the meanings of frugality and generosity.
Heshang Gong’s annotation: Frugality means thrift. Generosity means being broad and openhanded.
Cheng Xuanying’s subcommentary: Frugality means thrift. Generosity means being broad and openhanded.
Emperor Xuanzong of Tang’s annotation: Thus Laozi says, “By not daring to put oneself ahead of the world, one can become the leader among vessels.”
Emperor Xuanzong of Tang’s subcommentary: This explains how not daring to put oneself ahead of the world can make one the leader among vessels.
Heshang Gong’s annotation: Thus Laozi says, “By not daring to put oneself ahead of the world, one can become the leader among vessels.”
Cheng Xuanying’s subcommentary: Thus Laozi says, “By not daring to put oneself ahead of the world, one can become the leader among vessels.”
Emperor Xuanzong of Tang’s annotation: Not daring to put oneself ahead of the world means not daring to contend for precedence. Becoming the leader among vessels means becoming foremost among them.
Emperor Xuanzong of Tang’s subcommentary: This explains the meanings of not daring to put oneself ahead of the world and becoming the leader among vessels.
Heshang Gong’s annotation: Not daring to put oneself ahead of the world means not daring to contend for precedence. Becoming the leader among vessels means becoming foremost among them.
Cheng Xuanying’s subcommentary: Not daring to put oneself ahead of the world means not daring to contend for precedence. Becoming the leader among vessels means becoming foremost among them.
Emperor Xuanzong of Tang’s annotation: Thus Laozi says, “Now, to abandon compassion and still seek courage, to abandon frugality and still seek generosity, to abandon the rear and still seek the lead—this is death.”
Emperor Xuanzong of Tang’s subcommentary: This explains how abandoning the three treasures leads to death.
Heshang Gong’s annotation: Thus Laozi says, “Now, to abandon compassion and still seek courage, to abandon frugality and still seek generosity, to abandon the rear and still seek the lead—this is death.”
Cheng Xuanying’s subcommentary: Thus Laozi says, “Now, to abandon compassion and still seek courage, to abandon frugality and still seek generosity, to abandon the rear and still seek the lead—this is death.”
Emperor Xuanzong of Tang’s annotation: “Abandon” means to give up. “Still” means to do so at the same time. “Death” means dying.
Emperor Xuanzong of Tang’s subcommentary: This explains the meanings of “abandon,” “still,” and “death.”
Heshang Gong’s annotation: “Abandon” means to give up. “Still” means to do so at the same time. “Death” means dying.
Cheng Xuanying’s subcommentary: “Abandon” means to give up. “Still” means to do so at the same time. “Death” means dying.
Emperor Xuanzong of Tang’s annotation: Thus Laozi says, “With compassion, one may fight and win, or defend and stand firm.”
Emperor Xuanzong of Tang’s subcommentary: This explains how compassion enables victory in battle and a firm defense.
Heshang Gong’s annotation: Thus Laozi says, “With compassion, one may fight and win, or defend and stand firm.”
Cheng Xuanying’s subcommentary: Thus Laozi says, “With compassion, one may fight and win, or defend and stand firm.”
Emperor Xuanzong of Tang’s annotation: To fight means to engage in battle. To win means to achieve victory. To defend means to protect. To stand firm means to be secure.
Emperor Xuanzong of Tang’s subcommentary: This explains the meanings of fighting, winning, defending, and standing firm.
Heshang Gong’s annotation: To fight means to engage in battle. To win means to achieve victory. To defend means to protect. To stand firm means to be secure.
Cheng Xuanying’s subcommentary: To fight means to engage in battle. To win means to achieve victory. To defend means to protect. To stand firm means to be secure.
Emperor Xuanzong of Tang’s annotation: Thus Laozi says, “When Heaven would save someone, it protects them with compassion.”
Emperor Xuanzong of Tang’s subcommentary: This explains the saying, “When Heaven would save someone, it protects them with compassion.”
Heshang Gong’s annotation: Thus Laozi says, “When Heaven would save someone, it protects them with compassion.”
Cheng Xuanying’s subcommentary: Thus Laozi says, “When Heaven would save someone, it protects them with compassion.”
Emperor Xuanzong of Tang’s annotation: “When Heaven would save someone” means that Heaven is about to save them. “It protects them with compassion” means that it uses compassion to safeguard them.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “When Heaven would save someone, it protects them with compassion.”
Heshang Gong’s annotation: “When Heaven would save someone” means that Heaven is about to save them. “It protects them with compassion” means that it uses compassion to safeguard them.
Cheng Xuanying’s subcommentary: “When Heaven would save someone” means that Heaven is about to save them. “It protects them with compassion” means that it uses compassion to safeguard them.
The Following Text
Cheng Xuanying’s subcommentary: “The following text” means that the next chapter is about to begin.
Heshang Gong’s annotation: “The following text” means that the next chapter is about to begin.
Cheng Xuanying’s subcommentary: “The following text” means that the next chapter is about to begin.
Chapter Sixty-Nine: Repelling the Enemy
Emperor Xuanzong of Tang’s annotation: “Repelling the enemy” means driving the enemy back.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “repelling the enemy.”
Heshang Gong’s annotation: “Repelling the enemy” means driving the enemy back.
Cheng Xuanying’s subcommentary: “Repelling the enemy” means driving the enemy back.
Emperor Xuanzong of Tang’s annotation: Chapter Sixty-Nine is called “Repelling the Enemy.”
Emperor Xuanzong of Tang’s subcommentary: This states that Chapter Sixty-Nine is called “Repelling the Enemy.”
Heshang Gong’s annotation: Chapter Sixty-Nine is called “Repelling the Enemy.”
Cheng Xuanying’s subcommentary: Chapter Sixty-Nine is called “Repelling the Enemy.”
Emperor Xuanzong of Tang’s annotation: In the art of war, there is a saying: “I dare not take the initiative, but take the passive role; I dare not advance an inch, but retreat a foot.”
Emperor Xuanzong of Tang’s subcommentary: This cites a saying about warfare to explain how to repel the enemy.
Heshang Gong’s annotation: In the art of war, there is a saying: “I dare not take the initiative, but take the passive role; I dare not advance an inch, but retreat a foot.”
Cheng Xuanying’s subcommentary: In the art of war, there is a saying: “I dare not take the initiative, but take the passive role; I dare not advance an inch, but retreat a foot.”
Emperor Xuanzong of Tang’s annotation: Not daring to take the initiative but taking the passive role means not daring to act first, but instead responding. Not daring to advance an inch but retreating a foot means refusing to advance even an inch and retreating a foot instead.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of not daring to take the initiative but taking the passive role, and not daring to advance an inch but retreating a foot.
Heshang Gong’s annotation: Not daring to take the initiative but taking the passive role means not daring to act first, but instead responding. Not daring to advance an inch but retreating a foot means refusing to advance even an inch and retreating a foot instead.
Cheng Xuanying’s subcommentary: Not daring to take the initiative but taking the passive role means not daring to act first, but instead responding. Not daring to advance an inch but retreating a foot means refusing to advance even an inch and retreating a foot instead.
Emperor Xuanzong of Tang’s annotation: This is called “marching without marching, baring one’s arms without arms, confronting an enemy without an enemy, and wielding weapons without weapons.”
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “marching without marching, baring one’s arms without arms, confronting an enemy without an enemy, and wielding weapons without weapons.”
Heshang Gong’s annotation: This is called “marching without marching, baring one’s arms without arms, confronting an enemy without an enemy, and wielding weapons without weapons.”
Cheng Xuanying’s subcommentary: This is called “marching without marching, baring one’s arms without arms, confronting an enemy without an enemy, and wielding weapons without weapons.”
Emperor Xuanzong of Tang’s annotation: “Marching without marching” means moving forward without a march. “Baring one’s arms without arms” means baring one’s arms without having arms. “Confronting an enemy without an enemy” means confronting an enemy when there is no enemy. “Wielding weapons without weapons” means wielding weapons when there are no weapons.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “marching without marching, baring one’s arms without arms, confronting an enemy without an enemy, and wielding weapons without weapons.”
Heshang Gong’s annotation: “Marching without marching” means moving forward without a march. “Baring one’s arms without arms” means baring one’s arms without having arms. “Confronting an enemy without an enemy” means confronting an enemy when there is no enemy. “Wielding weapons without weapons” means wielding weapons when there are no weapons.
Cheng Xuanying’s subcommentary: “Marching without marching” means moving forward without a march. “Baring one’s arms without arms” means baring one’s arms without having arms. “Confronting an enemy without an enemy” means confronting an enemy when there is no enemy. “Wielding weapons without weapons” means wielding weapons when there are no weapons.
Emperor Xuanzong of Tang’s annotation: No calamity is greater than underestimating the enemy; to underestimate the enemy is nearly to lose my treasure.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “No calamity is greater than underestimating the enemy; to underestimate the enemy is nearly to lose my treasure.”
Heshang Gong’s annotation: No calamity is greater than underestimating the enemy; to underestimate the enemy is nearly to lose my treasure.
Cheng Xuanying’s subcommentary: No calamity is greater than underestimating the enemy; to underestimate the enemy is nearly to lose my treasure.
Emperor Xuanzong of Tang’s annotation: “No calamity is greater than underestimating the enemy” means that no calamity is worse than underestimating the enemy. “To underestimate the enemy is nearly to lose my treasure” means that underestimating the enemy nearly causes me to lose my treasure.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “No calamity is greater than underestimating the enemy; to underestimate the enemy is nearly to lose my treasure.”
Heshang Gong’s annotation: “No calamity is greater than underestimating the enemy” means that no calamity is worse than underestimating the enemy. “To underestimate the enemy is nearly to lose my treasure” means that underestimating the enemy nearly causes me to lose my treasure.
Cheng Xuanying’s subcommentary: “No calamity is greater than underestimating the enemy” means that no calamity is worse than underestimating the enemy. “To underestimate the enemy is nearly to lose my treasure” means that underestimating the enemy nearly causes me to lose my treasure.
Emperor Xuanzong of Tang’s annotation: Therefore, when opposing armies meet in battle, the compassionate side prevails.
Emperor Xuanzong of Tang’s subcommentary: This explains the saying, “When opposing armies meet in battle, the compassionate side prevails.”
Heshang Gong’s annotation: Therefore, when opposing armies meet in battle, the compassionate side prevails.
Cheng Xuanying’s subcommentary: Therefore, when opposing armies meet in battle, the compassionate side prevails.
Emperor Xuanzong of Tang’s annotation: “When opposing armies meet in battle” means that hostile forces clash. “The compassionate side prevails” means that those who feel compassion win.
Emperor Xuanzong of Tang’s subcommentary: This explains the meaning of “When opposing armies meet in battle, the compassionate side prevails.”
Heshang Gong’s annotation: “When opposing armies meet in battle” means that hostile forces clash. “The compassionate side prevails” means that those who feel compassion win.
Cheng Xuanying’s subcommentary: “When opposing armies meet in battle” means that hostile forces clash. “The compassionate side prevails” means that those who feel compassion win.
This passage elucidates the functions of the Daoist "Three Treasures" (compassion, frugality, and not daring to be first in the world) and the consequences of violating them.
First explaining "compassion leads to courage": Ordinary people, driven by greed and contention, lack compassion, resulting in hardship. The sage takes compassion as fundamental, thus gaining the courage to save all beings. As the Analects states, "The benevolent are necessarily courageous." Heshang Gong (a Daoist commentator) adds that with a compassionate heart, one can act courageously in matters of loyalty and filial piety. This manifests as: harboring compassion for all things prevents harm to them; since nothing is harmed, there naturally are no adversaries—hence the term "courage."
Next is "frugality leads to abundance": Extravagance and waste lead to insufficiency in action, while thrift and simplicity leave one with surplus energy to aid distant causes—thus called "abundance." The Emperor's commentary explains that frugality preserves resources, allowing wealth to accumulate and virtues to be widely bestowed. Heshang Gong notes that when rulers practice frugality, the people's daily needs are met generously. Daoist master Cheng Xuanying further clarifies that understanding the illusory nature of all things and maintaining simplicity and purity naturally expands one's virtue (De).
The third principle, "not daring to be first in the world," involves preserving the virtue of humility and yielding precedence to others, ensuring they will not reject you—thus enabling one to become "the leader of all vessels" (referring to those who attain the Dao). This manifests as willingly sacrificing personal gain for others' benefit and stepping back to yield, so all things gladly honor you. Cheng Xuanying states that precisely because one courageously saves beings while remaining humble, they become the foremost among sages in heaven and assume the role of sovereign among humans.
Finally, the warning against violating the Three Treasures: Abandoning compassion while seeking courage, discarding frugality while craving abundance, and forsaking humility while striving to be first leads only to death. This illustrates how actions contrary to the Three Treasures plunge one into the cycle of birth and death.
To pursue an expansive course is to squander wealth. To abandon what should come later and insist on coming first invites resentment. Squandering wealth and harming things gathers resentment among the people; this is surely the path to death.
(The Imperial Commentary) “Carelessly” means acting without due thought. To cater to worldly desires and act recklessly is to go against the Dao: to abandon compassion that benefits people and cherishes things, and carelessly display courage that harms others; to abandon frugality and carelessly indulge in extravagance; to abandon humility and taking the rear, and carelessly boast and place oneself first. Such conduct violates compassion and frugality. Govern a state this way, and it will perish; cultivate yourself this way, and you will lose your life. Hence the text says, “death.”
(The Heshang Gong Commentary) People today abandon compassion and practice martial courage: though they possess compassion and benevolence, they only show off their bravery. They abandon frugality and indulge in extravagance: though they possess restraint, they only behave extravagantly. They abandon taking the rear and insist on coming first: though they should put themselves last, they place themselves before others. Such conduct leads to death. Anyone who acts this way steps onto the path of death at every turn.
(Rong’s Commentary) Earlier, the text explained what comes from possessing the “Three Treasures”: dwelling in compassion brings courage, keeping to frugality brings abundance, and taking the rear leads to coming first. Now it explains that those who lose the “Three Treasures” ultimately cannot be compassionate, but carelessly know only how to love bravery; they cannot practice restraint and frugality, but spend without limit; they do not understand the humility of taking the rear, but are bent on placing themselves ahead of all things. Bravery without benevolence leads to ruin; spending without restraint leads to hardship; lacking Virtue while placing oneself ahead of all things leads to danger. Hence the text says, “death.”
(Yan’s Commentary) To turn against harmony and defy the spirit, to act against the natural order: good fortune recedes, calamity draws near, one’s allotted span comes to an end, and spirit and vital energy scatter. This is not because one’s fate was short or because others caused one’s ruin, but because one abandoned the Dao and prized force.
V. A Final Praise of the Great and Wondrous Power of Compassion
With compassion, one may fight and prevail; with compassion, one may defend and stand firm.
(The Imperial Commentary) To fight with compassion is to preserve the people; to defend with compassion is to keep them safe. When all are protected, one prevails and stands firm.
(The Imperial Subcommentary) Compassion heads the “Three Treasures,” so it receives particular praise. With compassion, one can repel an attack and preserve the people; with compassion, one can defend and keep them safe. In both cases, compassion is not lost, and therefore one can prevail and stand firm.
(The Heshang Gong Commentary) Those who are compassionate and benevolent win the people’s affection, and they unite with one heart and purpose. Therefore, when they fight, they defeat the enemy; when they defend, they remain secure.
(Rong’s Commentary) With compassion, one may fight and prevail; with compassion, one may defend and stand firm. When Heaven is about to save someone, it protects them through compassion. To make compassion one’s means is to remain true to the Dao, whether fighting or defending.
A Plain-Language Interpretation of the Collected Annotations on the Mysterious De of the True Classic of the Dao
Fighting with Compassion, Defending with Compassion
Main sense of the classic passage:
On the battlefield, one can overcome the enemy; this is called “victory.” Used to defend a city, one’s position becomes secure; this is called “steadfastness.”
With compassion in one’s heart, the Mysterious Heaven offers protection; this is called “rescue.” The highest Dao is thereby preserved; this is called “guarding.”
Inward interpretation: Discernment between right and wrong, and struggle against deluded thoughts, make up the “battlefield.” Breaking through confusion is “victory.” Remaining true to the Dao is “defense.” Abiding with the Dao over time is “steadfastness,” and naturally brings no harm—the heavenly powers will rescue you. External things cannot injure you; this is the Dao’s protection.
Cheng’s commentary (Cheng Xuanying’s commentary):
Fighting with compassion brings victory: when one enters battle with great compassion, the soldiers are grateful, and so victory can be won.
Inward interpretation: The “six sense faculties” are like troops and horses. They are not stained by the “six sense objects,” and so they prevail.
Defending with compassion brings steadfastness: when one protects the people with compassion, they unite in purpose, and the defense is secure.
Inward interpretation: By guarding oneself with a compassionate heart, empty and still, the Dao-heart becomes firm and cannot be uprooted.
The heavenly powers will rescue and protect those who act with compassion.
Imperial Commentary and Imperial Subcommentary
Imperial commentary: Fighting with compassion and defending with compassion bring harmony among people, and the Way of Heaven also offers clear assistance. Victory in battle is Heaven’s rescue; a secure defense is Heaven’s protection. Both come from compassion.
Imperial subcommentary: “Rescue” means to help; “protect” means to guard and bless. The Way of Heaven brings good fortune to the good: good people enjoy good fortune, and nothing goes against their interests. Heaven helps those who fight with compassion and protects those who defend with compassion. Victory in battle and a secure defense first depend on the work of compassion, and in the end receive the clear aid of the Way of Heaven.
Heshang Gong: Heaven rescues and aids good people, granting them a compassionate and benevolent nature so they can care for and help themselves.
Cheng’s commentary: The Heavenly Worthy, the Great Dao, rescues those who practice compassion and benevolently watches over them. Thus compassion comes first among the Three Treasures and heads the Four Immeasurables—the meaning of compassion is profound.
Chapter Sixty-Eight: Title and Structure
Title: “Those of Ancient Times Who Excelled as Warriors,” Chapter Sixty-Eight. The chapter beginning “Those of ancient times” follows the previous chapter.
The previous chapter has already spoken of the Three Treasures and praised great compassion. This chapter makes clear that those who uphold the Three Treasures can attain the highest Dao of ancient times.
The chapter has three parts:
1. Citing ancient examples to encourage practitioners
2. Briefly presenting three virtues to reveal the excellence of the practice
3. Concluding with the highest Dao and praising its effectiveness
(The following should be the main text beginning “Those of ancient times who excelled as warriors”; this section gives only the chapter introduction and does not include the classic passage.)
Brief Explanations of Terms
| Term | Explanation |
|---|---|
| Three Treasures | Usually refers to compassion, frugality, and not daring to be first under Heaven—the virtues Laozi valued. |
| Six sense faculties and six sense objects | Buddhist terms: the eyes, ears, nose, tongue, body, and mind engage with forms, sounds, smells, tastes, tangible objects, and mental objects. Here they stand for the struggle between the mind and external things. |
| Cheng’s commentary and Imperial subcommentary | Explanations of the Dao De Jing by Cheng Xuanying and Emperor Xuanzong of Tang, respectively. |
| Heshang Gong | An early Daoist traditionally credited with writing a commentary on the Dao De Jing. |
| Four Immeasurables | Buddhist virtues of compassion, loving-kindness, joy, and equanimity; here they are mentioned alongside compassion for emphasis. |
I. Citing Deeds from Antiquity to Encourage Those Who Cultivate the Way
In the age of Yun Si, the deity who governed clouds and rain, and Huo Zheng, the official who oversaw fire, people were simple-hearted and cared little for worldly display. Scholars kept to a tranquil and unassuming way of life, valuing harmony above all. Those skilled in warfare counted the laying down of arms as victory. Their hearts were like cold ashes and their bodies like withered wood; they could enter a herd of beasts without alarming it, or approach a flock of birds without disturbing it. Chao Fu drank water with his ox and, when he heard that Yao would abdicate, paid no attention. Bocheng Ziqi tilled his fields and took no notice when Yu declined the throne. They stood firm and lofty, like Mount Hua’s sheer cliffs, yet bowed low in humility, like the summit of Mount Ni. An emperor could not command them to serve as ministers, and the lords could not make them their friends. Facing a dragon in its prime, they were not startled; living among trees and wild geese, what had they to fear? Such were the virtuous people of antiquity. Could they be said to match the Dao of Heaven?
Classic: One who is good at serving as a shi does not act with force.
Imperial Commentary: Shi refers to conducting affairs; force refers to displaying might. A ruler of luminous De governs the state through the Dao, and wins people over through compassion and frugality. He does not control others by force. What he upholds is compassion; hence the words, “does not act with force.”
Imperial Subcommentary: Shi refers to affairs of state. One who governs the state through the Dao upholds virtuous conduct; hence the words, “does not act with force.”
Heshang Gong: He values the Dao and De, and does not esteem military prowess.
Rongzi: He draws all things to him through compassion and wins people over through De. He does not fight by force or assert superiority through courage. He transforms through Wuwei (non-action); this is what “does not act with force” means.
Cheng Commentary: Those of old who were good at cultivating the Dao remained still and withdrew from action. They did not abandon compassion in order to display force or courage.
II. Briefly Citing Three Virtues to Reveal the Excellence of Their Conduct
Classic: One who is good at fighting does not become angry.
Imperial Commentary: When circumstances make it unavoidable to meet an enemy, compassion makes the response good; it does not rely on anger. To struggle by force is not to win well. Rather, one should be gentle toward those far away and draw those nearby close.
Imperial Subcommentary: When troops are sent out to meet an enemy, their purpose should be compassion and care. If mosquitoes or gnats sting someone, one merely drives them off. This shows that skill in warfare lies in stopping the enemy, not in acting from anger. Hence the saying, “One who is good at fighting does not become angry.”
Heshang Gong: One who fights well through the Dao suppresses evil in the heart and cuts off calamity before it begins; there is no one to punish or be angry with.
Rongzi: To bring banditry and disorder to an end is to fight well. One saves beings through compassion and does not become angry.
Cheng Commentary: One who understands that what lies before him is illusory can restrain the enemy before trouble begins. One who subtly realizes that both favorable and adverse conditions are empty has no joy or anger in the heart.
Classic: One who is good at overcoming an enemy does not contend with them.
A Colloquial Interpretation of The Collected Commentaries on the Mysterious De of the True Scripture of the Dao and Its Virtue
Skill in winning and not contending
The key to winning skillfully is to take compassion as one’s foundation and avoid struggling against others by force. Winning through brute strength is not true “skill in winning.” Transform those far away through gentleness and draw those nearby through kindness. Put compassion into practice fully, and avoid confronting enemies head-on; they will submit of their own accord. This is why skill in winning lies in not contending.
The Heshang Gong says: Those who win through the Dao draw people nearby through benevolence and virtue, while those far away submit through their conduct. There is no need to fight the enemy; the enemy will naturally yield.
(Rong’s commentary) The Dao can bring relief to the world, so the four seas come to pay homage; De can bring peace within, so weapons need not be used. All things submit without the need to draw a blade. Thus one defeats enemies without setting out to do so and is naturally upheld by others: this is what it means not to contend.
(Cheng’s subcommentary) To remain unstained by the dust of the world is to defeat the enemy. Since one feels neither joy nor anger, with whom could one contend?
One who excels at employing people puts himself below them
Those who excel at employing people begin by lowering themselves. To enable everyone to contribute their full abilities, one must first be humble. This is what it means to make good use of people’s talents.
The Commentary on the Changes says, “By placing the noble below the humble, one wins the people’s wholehearted support.” Those in high positions can win the people’s hearts only by treating those in lower positions with humility.
The Heshang Gong says: Those who excel at employing people and have the ability to assist others are always willing to serve them and remain humble.
(Rong’s commentary) Letting people fully develop their abilities and make good use of their tools is skillful employment. Being generous wins people’s support, and humility avoids blame; this is why the text says, “puts himself below.”
(Cheng’s subcommentary) Those who practice the way of humility will surely win the people’s allegiance, and so can truly make good use of them.
This is called the De of not contending
All that has been said above is the “De of not contending”: the good are always gentle and do not prize force; those skilled in battle are compassionate and do not take offense easily; those skilled in winning yield and do not contend; those skilled at employing others are humble and put themselves below them. In this way, things are used to their full potential and people contribute all their strength, all through humility. Is this not the De of not contending?
Those who can act in this way are worthy of matching Heaven and being called emperors. This is the supreme way esteemed by the ancients.
The Heshang Gong says: This refers to those in high positions who are willing to place themselves below others and do not struggle against the people of the world. This is Dao and De.
(Rong’s commentary) This passage summarizes what came before: gentleness, compassion, yielding, and humility together make up the De of not contending.
They do not display martial courage or become angry, yet they can defeat their enemies. Cheng Xuanying’s commentary says: They do not contend with external things.
Thus they bring their own virtue to completion. This sums up the idea of “defeating enemies without contending.”
This is called being skilled at drawing on the strength of others.
The commentary accompanying the Imperial Commentary says: When people are calm and modest, lower themselves, and treat others with humility, everyone will gladly submit to them and do their utmost to help. As the Classic of Poetry says, “When people are persuaded to work willingly, they forget their toil.” This is what it means to be skilled at drawing on the strength of others. Heshang Gong says: Being able to place oneself below others is called making use of the strength of one’s subordinates. Rong’s commentary says: This sums up the principle of being skilled at employing people: when one places oneself below others, they will exert themselves on one’s behalf. Cheng Xuanying’s commentary says: If one is humble and yielding, and does not force others into service, they will instead come over and serve one. This sums up the principle of being skilled at employing people.
This is called being in accord with Heaven, the highest principle since ancient times.
The commentary accompanying the Imperial Commentary says: This sums up the four kinds of good conduct discussed above. Those who can practice the virtue of non-contention accord with Heaven and may be called rulers. This is the most essential principle since ancient times. Heshang Gong says: To be in accord with Heaven means that by practicing these ways, one’s virtue can accord with Heaven. “The highest principle since ancient times” means that this has been the most essential principle from antiquity onward. Rong’s commentary says: Through the Dao, one embraces and nurtures all things, so that people from distant lands come and submit. One practices civil virtue and wins naturally without warfare. Though contending with no one, one alone receives honor; one’s virtue is so great that it can be compared with Heaven. One’s instruction is so gentle and harmonious that it can be compared with antiquity. The mind is empty and still, the body at rest; one forgets body and mind and merges with the Dao. One relies neither on authority and power nor on forceful courage. Hence it is said that a skilled commander does not display martial courage. One dispels feelings of right and wrong and abandons judgments of love and hatred; hence it is said that a skilled fighter does not become angry. Nothing is harmed; one responds to all things without opposing them. Hence it is said that one skilled at defeating enemies does not contend. The mind is quiet, the will empty and still; the eyes and ears are undisturbed, and the hands and feet need not labor. Thus one skilled at employing people places oneself below them. Because this accords with the natural course of things, it is called “being in accord with Heaven”; because it matches the true, fundamental Dao of antiquity, it is called “the highest principle since ancient times.” Cheng Xuanying’s commentary says: “Accord” means to be in harmony with; “Heaven” means the natural; and “highest principle” means the ultimate of the Dao. Those skilled in cultivating the Dao realize that all things are ultimately empty and understand how to move with both favorable and adverse circumstances. They do not contend with external things; therefore they can accord with the highest principle of nature and match the fundamental Dao of antiquity. The foregoing passage sums up these teachings.
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