《道德真經玄德纂疏》Vol. 18

A Plain-Language Interpretation

Collected Commentaries on the Mysterious De of the True Classic of the Dao and De, Volume Eighteen

Imperial commentary and subcommentary by Emperor Xuanzong of Tang

Commentaries by Heshang Gong, Yan Junping, and Li Rong

Subcommentary by Master Cheng Xuanying of the Western Florescence

Compiled by Qiang Siqi of Mengyang

Chapter Sixty-Nine: Words on the Use of Force

Chapter Overview

This chapter discusses the way of using force and follows from the previous chapter’s counsel to uphold the “Three Treasures” (compassion, frugality, and yielding). Only those who understand the highest principles of the ancient Dao can grasp its meaning. The chapter has four parts:

First, responding to circumstances and exercising expedient authority, it shows that subject and object are both illusions.

Second, it restates the earlier meaning and reveals true emptiness.

Third, those who abandon compassion underestimate their enemies and lose the Dao.

Fourth, when moving through circumstances and exercising discernment, nothing surpasses great compassion.

First: Responding to Circumstances and Exercising Expedient Authority, It Shows That Subject and Object Are Both Illusions

Cheng Xuanying’s Subcommentary

When Tang Yao was ruler, he punished Gonggong and swept away evil. When Yu the Great governed, he executed Fangfeng to display his authority. Tang drove Jie into exile at Mingtiao, and King Wu slew Zhou at Muye. The Bright Lady of the Mysterious Female and the graceful Bai Jian may have fought wicked men outwardly, but inwardly they ultimately felt shame at their victories, though those victories were just.

The Old Master gives a clear warning: “There are words about the use of force: withdraw even a foot, and I will take the initiative; advance even an inch, and I will not dare. I fear losing my treasure, so I am cautious.” Alas, people sink into the delusions of this fleeting life and fail to awaken. Do they not know that when the high-flying birds are gone, the good bow is put away, and when an enemy state is conquered, the strategists are killed? Before a well has been dug for the army, the commander does not speak of thirst; before the soldiers’ meal has been cooked, he does not speak of hunger.

And yet Bai Qi was ordered to die at the Qin court, and Han Xin was executed in a Han prison. Why not follow the example of the two Sui, resign and hang up one’s official cap at the eastern gate, and admire the Four Hoary Ones by withdrawing to the southern mountains and living simply? Honor the clear instruction of the great sage, know when enough is enough, and seek only to preserve one’s own life. How could one then be close to destruction?

“There Are Words”

Imperial Commentary by Emperor Xuanzong of Tang

The Old Master grieved that people in his time treated human lives lightly in warfare, so he cited ancient teachings to set forth a warning. “There are words” refers to what follows.

Subcommentary by Emperor Xuanzong of Tang

The Old Master deplored how, in his time, underestimating the enemy brought disaster and delighting in war led to killing. He therefore cited ancient teachings to reinforce his warning. “There are words” refers to the next sentence.

Commentary by Heshang Gong

This sets out the way of using force. Laozi grieved that people in his time treated human lives lightly in warfare, so he cited ancient teachings to offer a warning.

Key Points

• Even ancient sage-kings who used force ultimately felt inward shame at their victories, though those victories were just.
• Words on using force: withdraw even a foot or advance even an inch, and fear losing one’s treasure.
• When the high-flying birds are gone, the good bow is put away; when the enemy state is conquered, the strategists are killed.
• Before the army’s well is dug, the commander does not speak of thirst; before the soldiers’ meal is cooked, he does not speak of hunger.
• Take the examples of Bai Qi and Han Xin as warnings. Follow the Two Sui and the Four Hoary Ones, and know when enough is enough.

This scripture primarily discusses the philosophical thought behind military strategy, with its core being the attitude of "daring not play the host but rather the guest" in worldly affairs.

Laozi here uses military metaphors to illustrate principles of conduct: those who actively provoke conflict are called "hosts," while those who respond passively are called "guests." He argues that taking the initiative often leads to trouble born of greed, whereas maintaining passivity allows one to preserve oneself with a heart of compassion. Just as in the art of war, one should not take aggressive action (daring not advance an inch) but rather maintain humble retreat (yielding a foot).

Commentators have interpreted this from various perspectives:

• The Imperial Commentary (Tang Emperor Xuanzong's annotation) states: Taking initiative easily stirs up conflict, while passive response preserves strength. Advancing even an inch may lead to defeat, whereas retreating a foot maintains humility.
• Heshang Gong's commentary emphasizes: Those who raise armies proactively are "hosts," while those who act in accordance with the Dao of heaven are "guests." Military action should align with the timing of heaven and should not be forced.
• Cheng Xuanying (a Daoist master) explains from a cultivation perspective: "Host" represents the self, while "guest" represents external things. Practitioners should reach a state where both self and objects are forgotten, neither clinging to themselves nor being tainted by external things.
• Yan Zun (a Han dynasty scholar) points out: Aggressive action depletes resources, and one should be grateful when the enemy retreats.

The scripture warns us: whether in warfare or daily life, one should not force progress (daring not advance an inch) but maintain an attitude of humble yielding (retreating a foot). This philosophy applies equally to military strategy and personal cultivation, embodying the Daoist wisdom that "the soft and weak overcome the hard and strong."

A Plain Language Interpretation

Cheng’s Commentary (Cheng Xuanying’s explanation): Advancing means moving forward; yielding a step means drawing back. “An inch” is used as a metaphor for “nothing,” and “a foot” for “something.” In advancing, one lets go of both circumstances and understanding, and sees both roots and objects of perception as illusory. One realizes the “One” within this and leaves behind the bias of “two” over there. Thus one may take up non-action and set aside action.

Second layer: Clarifying the earlier meaning to reveal true emptiness

This is called action without action

Imperial Commentary: When acting as the guest, one should yield a foot and not contend with things. Though one sends out troops to meet the enemy, it is the same as “not acting.”

Imperial Subcommentary: The purpose of marching troops is to stop the enemy; what matters is not contending. Now, acting as the guest, one yields a foot, prevails through goodness without contention, and though one sends out troops to meet the enemy, it is the same as “no action.”

Heshang Gong says: If the other side refuses to stop, it becomes a bandit against all under Heaven. Though one carries out a punitive campaign, the heart does not cling to killing.

Rong says: The other side started the conflict, while we in truth do not act. To respond to things and act, yet move without intention, is called “action without action.”

Cheng’s Commentary: Having completely dissolved both being and nonbeing, and utterly forgotten both circumstances and contemplation, one therefore takes non-action as action.

Rolling up sleeves without arms

Imperial Commentary: Rolling up one’s sleeves is ordinarily a sign of anger. The good warrior now does not become angry, so it is as though there were no arms to roll up. Hence “rolling up sleeves without arms.”

Imperial Subcommentary: Rolling up one’s sleeves signals anger. Now, taking non-contention as Virtue, one is as though without arms to roll up. Hence it is called “rolling up sleeves without arms.”

Heshang Gong says: Not being angry is like having no arms to roll up.

Yan Zun says: This shows that one does not harm people: first issue the orders; those who submit first are rewarded, and those who submit later are punished. The small and lowly benefit the great and exalted; the guilty are pardoned, and the capable are appointed to office. It is as though one had no arms, yet relied on anger.

Rong says: Anger leads to using weapons, and using weapons is why one would roll up one’s sleeves. Acting as the guest, one yields a foot and has no need to roll them up, hence “rolling up sleeves without arms.”

Cheng’s Commentary: The limbs are destroyed and the body discarded; therefore there are no arms to roll up.

Still without an enemy

Imperial Commentary: “Still” means to draw in, or lure the enemy. Drawing in the enemy is ordinarily done in order to contend; now there is no contention, so it is as though there were no enemy to lure.

Imperial Subcommentary: “Still” means to draw in. One draws in the enemy intending to contend with them. Now, taking non-contention as Virtue, there is no enemy to lure. Hence it is called “still without an enemy.”

Heshang Gong says: Though one may wish to lure the enemy, the heart is as though there were no enemy to lure.

Rong says: To draw in the enemy and bring them to submit is to have no enemy.

Cheng’s Commentary: The realm of things is empty and illusory; there is no enemy on which to rely.

Holding weapons without weapons

Imperial Commentary: Holding weapons is ordinarily a sign of intent to kill. Now, with compassion as one’s guiding principle, holding them is the same as having no weapons.

Imperial Subcommentary: “Holding” means carrying. “Weapons” refers to the five weapons of war, such as spears and halberds. Now, with compassion as one’s guiding principle, carrying weapons is the same as having none.

A Compassionate Approach to Commanding an Army

Weapons are meant to kill enemies. But if compassion is made their foundation and one deliberately restrains the use of arms, then even while holding a weapon one has no intention to kill. This is like having no weapon at all.

Heshanggong says: One may wish to take up arms, yet it is as though no weapon were available. Why? Because one pities the people on the other side, who suffer under Heaven and are ruled by an unjust ruler. One feels only sorrow and cannot bear to strike.

Rong says: The other side is unrighteous. We take up arms to stop warfare and punishments, hoping in the end to have no need for punishments. We have not abandoned compassion and righteousness. Those who admire the Way will naturally come over to our side, and then there will be no need to take up arms again.

The Cheng Commentary says: One leaves form behind and abandons intellectual cleverness, so there are no weapons to use. This means not relying on force.

The third section: Explaining how abandoning compassion and treating the enemy lightly leads to losing the Way

No calamity is greater than treating the enemy lightly. Treating the enemy lightly nearly costs me my treasure.

The Imperial Commentary says: No calamity is greater than treating the enemy lightly. This brings danger and nearly causes one to lose Compassion, one of the Three Treasures.

The Imperial Subcommentary says: “Nearly” means “close to,” “lose” means “to forfeit,” and “treasure” refers to Compassion. No calamity is greater than slighting and insulting the enemy before you, and delighting in contention and conflict. This comes close to forfeiting “making Compassion one’s treasure.” Once Compassion is lost, one is sure to lose in battle and to see one’s defenses fall apart. The calamities of a troubled age are many, but defeat, ruin, and dispersal are among the greatest.

Heshanggong says: No harm from turmoil is greater than belittling the enemy, invading their homes, taking their wealth without restraint, and meeting defeat and ruin through treating war lightly. In “Treating the enemy lightly nearly costs me my treasure,” “nearly” means “close to,” and “treasure” means “one’s life.” To belittle the enemy comes close to losing one’s life.

Yan says: Treating the enemy lightly means acting arbitrarily. Even if victory in battle seems certain, the enemy must not be underestimated. Underestimating the enemy gives rise to deceitful intentions; one loses the right moment and the advantage, and fortune departs as calamity arrives. This is to lose the natural treasure.

Rong says: The purpose of military force is killing, so it must not be used routinely; it should be used only when circumstances demand it. The Way prizes stillness and obscurity, and so seeks to govern things through Wuwei (non-action), keeping people safe and free from harm. If one retreats, one loses the Way of Wuwei; if one advances, one has no still and restrained force with which to pacify the enemy. To insult the enemy before you is to bring ruin to the state and death to its people: no calamity is greater. A state is said to possess its treasure when its people are prosperous, its ruler is wise, and its ministers are worthy. When its people are lost, its grain exhausted, its ministers disgraced, and its ruler in danger, it has lost the treasure close at hand.

The Cheng Commentary says: No calamity is greater than insulting the enemy. “Insult” means to slight and oppress; “enemy” refers to what lies before you. Lightly becoming entangled in the dust of worldly concerns brings retribution in the Three Evil Paths. Thus it becomes a great calamity; insulting the enemy nearly destroys one’s treasure.

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

Continuing from the previous passage: We have discussed how those who cultivate the Dao must uphold the “Three Treasures”: compassion, frugality, and not daring to put themselves ahead of the world. If they cast aside compassion and rely only on brute courage, they insult their opponents and invite disaster—in effect, abandoning all three treasures. The fourth point is this: navigating the world and exercising wisdom cannot be separated from great compassion. Thus Laozi says: When two armies confront each other, the side that grieves and shows compassion often prevails.

Commentary by Emperor Xuanzong of the Tang: “Confront” means to raise or send out troops. When two states send armies against each other, the side whose ruler governs by the Dao and whose generals treat people with compassion and sorrow, without seeking to kill many, often wins.

The Riverbank Master: When two enemies fight, soldiers who are compassionate, kind, and humane are less likely to lose their lives.

Yan Zun: The ruler is the heart and core of the state; the army is its might and spirit. These are kept in a mysterious place and brought into use only when there is no alternative. The metaphor means that when our heroes and soldiers all treat others with compassion and sorrow, their actions receive the help of Heaven’s Dao.

Cheng Xuanying’s subcommentary: When two states raise their forces, this is called “confronting armies.” Their military strength is equal, hence the phrase “evenly matched.” Those who underestimate the enemy and make no preparations, or who crave killing and love war, will be at a disadvantage. In stillness, one must rely on the Dao; in action, one must observe the rules and never abandon compassion. Compassion can overcome things; the grieving side prevails.

Within, one must understand that afflictions take many forms, and only wisdom can dispel them. To show the method, the text says, “There is a saying about using the army”: as host, one should be strong and assertive; as guest, one should be yielding and weak. A traveler wishes to rest, and action wishes to return to stillness. Know the strong, yet keep to the yielding; therefore, “I dare not act as host, but act as guest.”

The Dao may appear dim; advancing along the Dao may look like retreat. One learns without anything to grasp as learning, and cultivates without anything to grasp as cultivation—not advancing an inch, but retreating a foot. Recognize that causes and conditions are all provisional, and understand that principle and teaching are both empty. Act without acting, push without arms, hold without weapons, and engage without an enemy. Inwardly, let go of attachment to wisdom; outwardly, cut off desires and passions—then there are still no enemies.

If one indulges feelings and pursues desire to the utmost, one loses the Dao and one’s life, and abandons the Three Treasures. Wisdom and affliction are two kinds that constantly accompany one another. When the armies confronting each other are evenly matched, skillfully apply subtle wisdom without losing compassion. Defilements may be exhausted or cast away; one becomes serene and free of burdens. The grieving side prevails.

Rong Yi: When both sides raise their forces, this is called “confronting armies.” Since their numbers are equal, the text says “evenly matched.” Those who underestimate the enemy and make no preparations, or who crave killing, are at a disadvantage. In stillness, rely on the Dao; in action, follow the rules; do not abandon compassion. Compassion can overcome things; the grieving side prevails.

Within, afflictions can be dispelled only by wisdom, so the text introduces the saying, “There is a saying about using the army”: as host, one must be strong; as guest, one should be yielding and weak. Know the strong, yet keep to the yielding; dare not act as host, but act as guest. The Dao may appear dim; advancing along the Dao may look like retreat. In learning and cultivation, hold on to nothing—not advancing an inch, but retreating a foot. Recognize that causes and conditions are provisional, and understand that principle is empty. Act without acting, push without arms, hold without weapons, and engage without an enemy. Inwardly, let go of wisdom; outwardly, cut off desires and passions—then there is still no enemy. If one indulges feelings and pursues desire to the utmost, one loses the Dao and one’s life, and abandons the Three Treasures. Wisdom and affliction constantly accompany one another. When the armies confronting each other are evenly matched, skillfully apply wisdom without losing compassion; defilements and attachments may be cast away, leaving one serene and free of burdens. The grieving side prevails.

Cheng’s subcommentary (exercising wisdom amid circumstances): “If” should be understood as “grieving and compassionate.” “Confront” means “to raise.” When the sense faculties and their objects press upon one another—when, for example, the eye encounters forms that are its counterpart—one should still observe what lies before one with an open mind and great compassion. Then both subject and object are empty, and self and world are purified. Thus, all the various … [the text continues with the meaning of exercising wisdom amid circumstances].

Summary of the main idea: The point of using the army is not to show off strength or delight in killing, but to prevail through compassion and sorrow. Know the strong, yet keep to the yielding; be willing to act as guest and not contend to take the lead. Combined with cultivating the mind through “acting without acting, holding without weapons, and engaging without an enemy,” this means upholding the Three Treasures even in conflict. In this way, one prevails without resorting to force.

“Every method of cultivation can ultimately lead to a wondrous and exalted state.”

Chapter Seventy: “My Words Are Very Easy to Understand”

This chapter follows the one before it. The previous chapter discussed how to deal with people and situations, adapt to circumstances, and reveal the Dao of true emptiness. This chapter laments that most people in the world cannot understand the teaching that has been passed down.

The chapter has two main parts: first, it laments that the highest teaching is plainly easy to understand, yet ordinary people find it difficult to grasp; second, it describes how the sage understands the mystery perfectly, seeming closed off outwardly while remaining fully luminous within.

The highest teaching is easy to understand, yet ordinary people cannot grasp it (commentary by Yu Dian)

The Dao-centered mind is subtle; because it is subtle, it is easy to discern. The human mind is clouded; because it is clouded, it is hard to illuminate.

Ordinary people chase fame and profit. They do not realize that blessings are as light as a feather, yet already rest upon them; nor do they know to avoid calamities as heavy as mountains. Lost in delusion and confusion, they have turned things upside down. How lamentable!

“Easy to follow in the world”: Follow the true teaching and you will not go astray. Do not interfere or meddle; seek neither destruction nor gain. Let the mind dwell in the realm of Wuwei (non-action), and let the will roam freely across the wilderness of Dongting. In every direction, east, west, north, and south, all is open and unbound; the hidden night and the heavenly realm share one path and are entirely pure. Close your eyes and you arrive at the Jasper Garden; forget the mind and you sit in the Jade Void. In stillness, without boundaries, amid the haze of the dusty world, what could one who understands fail to find easy?

How could one instead force one’s will, wander recklessly and idly, crave rich and greasy food at morning and midday meals, and become stained by attachment to sights and sounds? When the mind clings stubbornly, harmful karma arises. One sinks among those who cannot let go and fails to awaken to the teaching that is easy to follow. The sage clothed in coarse hemp—how truly worthy of our pity!

“My words are very easy to understand, very easy to follow.”

Imperial commentary (Emperor Xuanzong of Tang on the Laozi): The words I speak accord with principle, so they are easy to understand. The matters I keep simple accord with the way things are, so they are easy to follow.

Subcommentary: What I say gives full expression to principle. When principle is fully expressed, words can be forgotten, so it is easy to understand. What I do is to act through non-action. When affairs are kept simple, there is Wuwei, so it is easy to follow.

Heshang Gong: The Old Master says: My words are concise and easy to understand; my teaching is simple and easy to follow.

Yan Zun: When the sage speaks of “speech that does not speak,” he means “action that does not act.” The Dao that cuts off speech casts out the mind and dispels intention; the method of stilling action sets aside benevolence and wisdom. When this method stills conduct, one returns to spontaneity. All beings attain their fulfillment and thereby endure for a long time—this is what it means to say that the teaching is easy.

Knowing and Practicing Are Easy

Li Rong says: The sages speak of the Dao (the Way) in concise words rich in meaning, with principles that are clear at a glance, so it is easy to understand. They hold fast to the One and are not troubled by all kinds of doubts. They use Wuwei (non-action) to cut off the entanglements brought by purposeful action, so it is easy to put into practice.

Commentary by Cheng Xuanying: “My words” refers to what was said in the previous chapter. What is dyed is not truly stained—so this is easy to understand. To act in the manner of non-action is very easy to practice.

No One in the World Can Understand or Practice It

Imperial Commentary: People cling to words and fail to grasp their meaning; they busily engage in affairs and cannot simplify them. Thus they can neither understand nor practice.

Imperial Subcommentary: This laments that living beings cannot understand “words that contain no words.” They cling to verbal teachings and become mired in written characters, confused by preaching, and so they cannot understand. They also fail to realize “affairs that contain no affairs.” Burdened by matters, they cannot simplify; lost in worldly concerns, they cannot practice.

Heshang Gong says: They dislike softness and weakness, and prefer hardness and strength.

Li Rong says: Ordinary people’s disposition does not follow the mysterious teaching. They cling to dullness and have not awakened their wisdom; they do not recognize this Dao, and so they cannot understand it. They sink into desire and do not cultivate Wuwei. Abandoning the right path, they follow crooked ways, and so they cannot practice.

Commentary by Cheng Xuanying: There is no one who can understand and practice it. Laozi’s words are easy to understand and easy to put into practice, yet the people of the world are confused and dull. No one can grasp the empty subtlety of the highest words, and no one can act in accordance with the teaching.

Words Have Their Source; Affairs Have Their Ruler

Imperial Commentary: Words aim at grasping principle; once the principle is grasped, the words can be forgotten. Thus words take “wordlessness” as their source. Affairs aim at accomplishing something; once the work is done, one does not claim credit or preside over affairs. Thus affairs take “doing nothing” as their ruler.

Imperial Subcommentary: This further explains the basis of “easy to understand and easy to practice.” The source is the root; the ruler is what governs. Words serve to clarify principle, and once the principle is grasped, the words can be forgotten. Thus words take “not speaking” as their source. Affairs serve to accomplish something; once the work is done, one should set affairs aside and take “doing nothing” as one’s ruler. Surely this is easy to understand and easy to practice.

Heshang Gong says: My words have an ancestor and a root; affairs have distinctions between ruler and subject, and between higher and lower. People of the world do not understand this. It is not that I lack Virtue (De); rather, they are at odds with me.

Li Rong says: The source is the root; the ruler is what governs. To take Dao and De as one’s root is in fact easy to understand; to take Wuwei as one’s ruler is in fact easy to practice. Many lose the root and chase after details. Many also fail to understand the true source, indulge their desires, and go against their nature. How could they know that the ruler—Wuwei—and the people are all like this? Hence it is said that no one in the world can understand or practice it.

The Cheng commentary says: This passage discusses the teachings of the scripture. The ruler is the Son of Heaven. Though his transformative influence is broad, those who truly honor it prize the “mysterious” (the profound). Though worldly affairs are many, the ruler can still bring them all under his command. This main point is raised to show that the principle is not difficult to grasp.

“Precisely because they lack understanding, they do not understand me.”

The Imperial Commentary says: Because people in the world lack the wisdom of awakening, they do not understand my teaching of “wordlessness and non-action.”

The Imperial Subcommentary says: “They do not understand me” means they do not know what I, Laozi, am saying. People in the world are confused and lack the wisdom of complete awakening. Attached to names and appearances, they cannot see through the principles at work in things; attached to words, they become caught up in language. Thus they do not understand the meaning of my teaching of “wordlessness and non-action.” Another interpretation is this: Laozi says, “The understanding I speak of lies only in ‘not knowing.’ The people of the world, however, seek knowledge through ordinary understanding, and so fail to recognize me.”

Heshang Gong says: People in the world lack wisdom. My Dao and De are hidden and unseen; they cannot be perceived outwardly and are supremely subtle. Therefore, they have no understanding.

Rong says: All things are clouded and confused, and the heart has no clear insight at all; this is why it says “lack understanding.” They have lost the principle and abandoned the Great Dao, and have no wisdom to perceive the myriad realms around them; this is why it says “do not understand me.”

The Cheng commentary says: “They do not understand me” means they do not know me. This is simply because living beings are ignorant and dull, unable to understand my supreme words.

“Those who understand me are few; those who follow my example are precious.”

The Imperial Commentary says: Those who can grasp my meaning of “forgetting knowledge” are few. Thus the teaching that takes “not speaking” as its guiding principle is most precious.

The Imperial Subcommentary says: “Few” means scarce. “Follow as a rule” means to take as a model. Laozi says: Very few can understand me, let go of words, and accord with principle. Those who can take my words as a model and put them into practice can attain honor.

Heshang Gong says: “Few” means scarce. Only those who have penetrated the Great Dao can understand me; therefore, those who follow my example are esteemed.

Rong says: The striving prize reputation, while the petty covet gain. Few can embody the Dao; hence it says, “Those who understand me are few.” The weak lose their way and cannot return; to return, they must rely on the correct path. Those who drift cannot come back; to return, they must enter the true source. When the Dao is present, it is esteemed; to follow its teaching is precious.

The Cheng commentary says: “Those who understand me are few” means that shallow, ignorant people are many, while those who can recognize the teaching of the sages are very few. “Those who follow my example are precious” means that “follow as a rule” refers to taking something as a model: by practicing my scriptural teachings, one can attain sagehood, and so this path is precious.

General Meaning of the Scripture

The sage can subtly comprehend the Great Dao, and so appears plain on the outside while remaining clear within.

Thus it is said: The sage wears coarse cloth outwardly and holds the virtue of fine jade within.

Imperial Commentary: Wearing coarse cloth means restraining one’s outward display; holding fine jade means preserving one’s inner radiance. From this we can see that few truly understand me.

Imperial Subcommentary: He is coarse clothing, worn by the poor and lowly. A fur robe is fine clothing; the coarse garment is worn to cover the fine one beneath. Jade is pure and lustrous, and can serve as a metaphor for virtue. The gentleman speaks this way to explain that the sage’s inner wisdom is penetrating, while outwardly he seems dull. Because he seems dull, the text says “wearing coarse cloth”; because his inner wisdom is clear, it says “holding jade.”

Heshang Gong: Wearing coarse cloth means appearing unassuming; holding jade means being substantial within. Treasure virtue within and do not display it for others to see.

Yan Zun: Wearing coarse cloth means keeping the person modest; holding jade means making the spirit substantial.

Rong Yi: To follow worldly custom and blend in with ordinary life, appearing outwardly as though dressed in coarse cloth, is called “wearing coarse cloth.” The mysterious De remains unstained, and pure radiance shines forth: this is called “holding jade.”

Cheng’s Subcommentary: If one can understand the sage’s words, one can fully embody both understanding and practice within the teachings of the sages, and thereby become a sage. Coarse cloth is the clothing of country folk; jade is a precious treasure. To act outwardly in the same way as ordinary people is “wearing coarse cloth”; to keep the inner heart empty and still is “holding jade.” To live in the world while preserving what is true is “wearing coarse cloth”; to keep the heart empty and still while engaging with things is “holding jade.”

Chapter Seventy-One: “Knowing and Not Knowing”

(This chapter follows the one before it. The previous chapter explains that the sage knows the Great Dao and therefore conceals it outwardly while remaining clear within. This chapter explains that even when one knows, one should meet things with “not knowing.” Its reasoning unfolds in two parts.)

First part: It explains the relationship between the root and its traces: the root and its traces become manifest as one responds to things and follows circumstances.

(The sage’s rule for the Great Dao is to close the gates and curb desire; the exemplary conduct of the ancients is to restrain desire and take care even with the slightest matters. In the temple of the Duke of Zhou, the warning “The Golden Man keeps his mouth sealed” was repeated again and again. In the courtyard of Confucius, it was repeatedly stressed that “a flaw in a white jade tablet can still be polished away.” Ji Bu earned people’s respect by keeping his word; He Zeng, by contrast, drew criticism for his extravagance. Keeping one’s promises brings serenity and composure, while indulgence in luxury invites reproach. Liu Kun answered the Han emperor with magnanimity and humility; Yan Hui seemed almost dull among Confucius’s disciples. How could he be compared with the brazen violence of a robber like Zhi?)

Second part: It explains stillness and response: responding without departing from stillness reveals the sage’s untroubled heart. (The discussion continues below.)

To know yet appear not to know is the highest attainment; to not know yet pretend to know is a fundamental flaw.

Emperor Xuanzong of Tang (Imperial Commentary) explains: The essential nature (dharmata) of all phenomena is inherently empty, beyond intellectual comprehension. Those truly awakened to the Dao understand this truth and do not cling to superficial knowledge, thus transcending the level of "knowing"—this represents supreme De (Virtue). This describes the realm of Dao-realized beings.

Ordinary people, unaware that cognition itself is illusory, forcibly pretend to understand everything. This attachment becomes an obstacle on the spiritual path—here we see the state of delusion explained.

Heshang Gong's commentary observes: Those who truly comprehend the Dao never deliberately display their knowledge—this constitutes noble virtue. Those who pretend to know what they don't understand precisely reveal their moral deficiencies.

Yan Junping elaborates further: True wisdom transcends knowledge itself, remaining unbound by it, thus avoiding calamity. Those who compulsively pursue knowledge without understanding are the ones with real problems.

Li Rong (Rong's Commentary) explains from a cultivation perspective: Wisdom must penetrate both emptiness and form (shunyata and existence), comprehending both ultimate truth and worldly convention. True knowing means realizing that all observed phenomena are empty in essence, and that the observing wisdom itself is quiescent. When both subject and object dissolve (observer and observed vanish simultaneously), when both realm and wisdom are forgotten—this seeming state of "not knowing" represents the highest attainment. Conversely, feigning knowledge only breeds more errors, damaging both body and spiritual nature.

Cheng Xuanying invokes Zhuangzi's analogy: The sage harmonizes with profound mystery (chongxuan), acting without violating intrinsic nature, attaining the realm of empty stillness and self-forgetting. This "unknowing" is supreme wisdom. Ordinary people descend from this fundamental state, using limited knowledge to handle worldly affairs—this "knowing" becomes pathological.

The conclusion reminds us: Only by recognizing this flaw as a flaw can true flaws be avoided. The sage's mind remains quiescent yet responsive, unburdened whether in motion or stillness.

Plain-Language Interpretation

This section draws together the meanings of the Imperial Commentary, the Imperial Subcommentary, the Heshanggong Commentary, the Rong Commentary, and the Cheng Subcommentary to explain the Dao De Jing’s line: “Only by treating the illness of forced knowing as an illness does one avoid being ill.”

The Imperial Commentary and Imperial Subcommentary: Treat forced knowing as an illness, and it will not harm you

The Imperial Commentary, in brief:

Only when we recognize “showing off one’s knowledge and insisting on understanding everything” as an illness, and address it by “treating illness as illness,” can we avoid being burdened or harmed by this forced knowing.

The Imperial Subcommentary elaborates:

Ordinary people often force themselves to know: they insist on making distinctions and clinging to their own views. They then give rise to deluded opinions and hold fast to them. This is the source of illness and distress.

The way of the sage is to regard the illness of forced knowing as a real illness. In matters of understanding, the sage “knows, yet forgets knowing”: there is awareness, but no attachment to it. Thus the sage no longer engages in the harmful kind of knowing called forced knowing. This is why the scripture says, “Thus one is not ill”—the sage is not afflicted by the illness of forced knowing.

The Heshanggong Commentary in two passages: Use illness as medicine; the sage joins ordinary people to save them

First passage:

To “use suffering as medicine and treat illness as illness” means to see that everyone suffers from the illness of forced knowing, yet not regard forced knowing as one’s own illness—that is, not join in trying to show off. This is what it means not to make oneself ill.

The sage does not have the illness of forced knowing found among ordinary people. The sage “takes the people’s illness as their own”: their concern is for the failings of living beings. Their attention is devoted to saving others, not displaying their own abilities. Thus the sage is not ill.

Second passage:

The sage is not ill because the sage “treats illness as illness”: the sage does not suffer from forced knowing. Ordinary people do suffer from it, but the sage does not become infected by that illness.

Here, “not a person” means that the sage does not show off by acting like an ordinary person.

The sage possesses penetrating wisdom, yet entrusts themself to “not knowing” in order to help people everywhere remain simple, upright, and true to their original nature.

Ignorant of the meaning of the Great Dao, petty people nonetheless force themselves to know in order to make themselves look impressive. Inwardly, this injures their spirit and shortens their lives.

The Rong Commentary: The sage has forgotten knowing from the outset; teaching people to overcome the illness of discrimination removes harm

The sage has naturally left knowledge behind and forgotten knowing, and so is not ill.

Moved by compassion for living beings who suffer from the illness of forced knowing, the sage “takes their illness as an illness”: the distinctions and forced knowing of living beings are treated as conditions to be healed.

Though the sage worries for living beings and offers them guidance, the sage is not stained by distinctions or worldly burdens, and so is not ill.

The phrase “treating their illness as an illness” also means that people are afflicted by the illness of discrimination. The sage teaches them to set aside distinctions and forget their views and opinions. Since there is then no harm caused by contrived action, the text says, “Thus one is not ill.”

The Cheng Subcommentary: Forget both object and wisdom; appear in the world and teach in order to save living beings

“Thus the sage is not ill”:

The sage can forget both sides—the objects of awareness and awareness itself—and set aside both object and wisdom. With a profound, clear mirror of insight, the sage governs Qi and rides the clouds. The sage’s original reality and manifested traces are open and unobstructed. What illness could there be?

“By treating their illness as an illness, one is therefore not ill”:

The sage has no flaw in awareness, whereas ordinary people suffer from the illness of discrimination. The sage “takes the illness of living beings as their own,” and so appears among ordinary people and teaches the Dao, intending to save those who are drowning.

Having saved them without becoming tainted, the sage is described as “not becoming ill, yet treating illness as illness”: the sage is not afflicted by forced knowing and discrimination, but regards the illnesses of living beings as conditions that should be addressed.

Brief explanations of terms

In sum:

The scripture and its commentaries point to a shared teaching: the sage does not show off through forced knowing, but sees the forced knowing and discrimination of living beings as illnesses and teaches them accordingly. The sage knows without clinging to knowledge and sets aside both object and wisdom, and so is not ill. Heshanggong also emphasizes that the sage entrusts themself to “not knowing” to guide people toward simplicity and prevent forced knowing from injuring their spirit and shortening their lives.

A Plain-Language Interpretation

Original Text

“If people do not fear what is fearsome, great calamity will come.”

Core Meaning

If people do not respect lesser forms of authority, overwhelming authority will descend upon them.

Detailed Interpretation

First section: Why does failing to fear lesser authority invite great calamity?

Heaven possesses a dragon-like majesty, while the Thunder Court of the Underworld administers punishments for the Three Paths and Five Sufferings. If people show no respect or fear, they may in an instant fall into hell and endure unbearable pain.

The scenes in hell are enough to make one shudder: burning copper pillars scorch the body on either side; blades crisscross the mountains, shattering bones and flesh. Souls wail in anguish, with no way to find release; those who swallow iron pellets have their throats torn apart. What crimes could one have committed in a past life to end up in such a state?

The cause is a narrow heart and failure to cultivate nature and life.

People do not understand how Tang Yao taught through goodness and opened all four gates, or how the Yin emperor cherished benevolence and left three sides open. Good fortune rests in the highest good; virtue is pure and simple. Their measure was like the great Peng spreading its wings and soaring to the crimson heavens, and their depth like a giant whale leaping into the vast sea. They raised their wings and ranged freely across the sky, pressing against the clouds; they gathered strength in their great scales and drove the waves, striking across the dark sea. Knowing neither above nor below, unable to distinguish east from west—would they have grown weary of life and become narrow-minded? To leave one behind and choose the other: this is the Sage’s design.

Interpretations in Various Commentaries

Imperial Commentary:

When something commands respect and inspires awe, it is called “might.” If people fail to show respect and exercise care in small matters, then the greatest and most terrifying might will arrive.

Imperial Subcommentary:

Desire and evil thoughts often begin as the tiniest impulses. If they are not restrained, they gradually accumulate into a serious affliction and become that “great might.” If people do not take care over these subtle beginnings, they will eventually face an utterly terrifying situation.

Commentary of the Heshanggong:

“Might” means calamity. If people do not fear lesser calamities, greater calamities will come—here, this means death. Those who wish to fear it should cherish their vital energy and cultivate their spirit.

A Plain-Language Interpretation of Collected Commentaries on the Mysterious De of the True Scripture of the Dao (continued)

On “Failing to Fear Small Evils Brings Great Calamity”

The Dao of Heaven proceeds in its proper course, and the Dao of Earth follows in accord. Prosperity and decline, good fortune and misfortune, blessings and calamities ultimately come back upon oneself. If one does not fear even the smallest fault, then when its evil consequences become manifest, one will have no choice but to fear them.

Master Rong says: “威” means the laws of punishment. If one does not fear minor offenses and continues to accumulate wrongdoing, one will violate the laws and fall into the net; one’s life will be ruined and one’s lifespan cut short. That is the arrival of “great might.” If one understands the principle inwardly but does not fear being stained by worldly toil, and indulges one’s desires without restraint, then the vital essence and Qi dissipate as desires run unchecked. The body becomes impure, and the spirit disperses. When the Shen departs, the body falls apart; when the Jing scatters, the body grows weak. Thus, even someone who has entered the true Dao but has not formed good affinities may be harmed by birth and death: this, too, is the approach of “great might.”

Cheng Xuanying’s commentary says: “Might” means punitive authority—the precepts, rules, and laws spoken of in the scripture. “Great might” refers to the punishments of the three evil destinies and the northern capital of Luofeng. Ordinary people who do not fear the precepts and recklessly commit every kind of evil will surely suffer the great punishments of wind and blades. This is what is meant by “great might is drawing near.”

The Second Exhortation: A Spacious Heart Leads to the True Source

“Do not constrict the place where you dwell”

The Imperial Commentary says: The heart is where the Shen dwells. “Do not constrict” means to cast off emotion and relinquish desire.

The Imperial Subcommentary says: The Shen resides in the heart. People should forget emotion and relinquish desire, keeping their minds open and gentle so that the inner sanctuary is peaceful and untroubled. Only then can the Shen dwell in peace and the body endure.

Heshanggong says: The heart is where the Shen dwells. It should be open and gentle, not tense or narrow.

Master Yan says: No calamity is greater than losing one’s body, and no blessing is greater than preserving it. The way to preserve the body is to nourish the Shen; the key to nourishing the Shen is to quiet the heart and keep it spacious.

Master Rong says: “Do not constrict the place where you dwell; do not grow weary of the life you have received.” People take pleasure in being alive and prize their birth, yet they fail to live quietly and nourish life, cultivate goodness, and guard against death. They drift away and lose their home, clinging to another place and seeing that foreign home as vast while viewing their own home as cramped. This is called “constricting the place where you dwell.” They deepen their wrongdoing and damage their conduct, indulge their desires and harm their bodies, and repeatedly enter the realm of death, unable to endure for long. This is called growing weary of life. The exhortation uses the word “do not” to warn people against allowing this to happen.

Cheng Xuanying’s commentary says: “Do not constrict the place where you dwell; do not grow weary of the life you have received.” “Grow weary” means to reject and abandon; “constrict” means to be narrow-minded and disdainful; “dwell” means to be settled; “the life you have received” refers to this mind. Those who cultivate the Dao must keep their minds free of attachments. They should neither allow their understanding to become narrow nor reject the life they have received. Though the body is like empty space, it is the vessel through which one receives the Dao. One should neither become attached to it nor despise it: attachment entangles one in conditioned existence, while aversion sinks one into emptiness.

In sum: This section teaches both “fear subtle faults and guard against evil, and great calamity can be avoided” and “keep the heart spacious; do not constrict your dwelling or grow weary of life.” It warns against indulging in wrongdoing that accumulates from small beginnings, and against viewing one’s body and mind—or one’s own home—as too narrow and tiresome. In this way, one can realize the true source within the heart.

“Seeing without clinging or aversion, abiding in the middle while forgetting the middle—this is the study of guarding the True.”

“Do not reject the Shen (spirit) that gives rise to life.”

Commentary by Emperor Xuanzong of Tang: What the body gives rise to is Shen—the mind and spirit. “Without aversion” means having fewer thoughts and desires and not exhausting oneself. Subcommentary: Human beings live through Shen, which is why it is called “what gives rise to life.” Shen dwells in emptiness and delights in stillness. People should cleanse the heart and quiet their thoughts; Shen will then return of its own accord. Indulging desires defiles Shen, while reckless action undermines one’s nature. When Jing (essence) and Qi (vital energy) scatter and dissipate, life comes to an end. Thus, one is urged not to reject the Shen that gives rise to life, but to preserve the Way of longevity.

Commentary by Heshang Gong: People live because their spirit dwells in emptiness and delights in stillness. Unrestrained eating and drinking, and a belly full of improper thoughts, destroy one’s roots and turn against Shen.

“Only by not rejecting it oneself will one not be rejected.”

Commentary by Emperor Xuanzong of Tang: Only when people do not reject Shen does Shen refrain from rejecting them. Subcommentary: “To give” carries the sense of bestowing: the Dao sustains the body, and the body sustains Shen. People who cherish the Dao and preserve Shen embody “only by not rejecting it oneself.” When they remove defilements and still their thoughts, remaining focused and unified, Shen does not reject them; this is why it says, “one will not be rejected.”

Commentary by Heshang Gong: Only those who do not reject their spirit can make it dwell constantly without aversion, by cleansing the heart, removing defilements, remaining calm and detached, and having no desires.

Rong says: The general teaching is that life arises from the Dao, while the body depends on Shen. To cherish the Dao and preserve Shen is to embody “only by not rejecting it oneself.” Remove defilements and still thoughts; let the will be quiet and the body clear. Then Shen attaches itself to the body, and the Dao, too, cherishes the person. That is why it says, “one will not be rejected.”

Commentary by Cheng: The realm cultivated is neither empty nor existent, and the wisdom used in cultivation neither loves nor hates. Hatred and love accord with wisdom; therefore, it says “without aversion.”

Third: Citing the sage as proof and showing what to choose and what to relinquish

“Thus the sage knows himself but does not display himself; cherishes himself but does not exalt himself.”

Commentary by Emperor Xuanzong of Tang: The sage knows himself without displaying himself, and cherishes himself without exalting himself. Knowing one’s own person means guarding against things that may bring harm. Cherishing oneself means avoiding the fault of rejecting Shen. Not displaying one’s abilities prevents calamity; not exalting oneself prevents resentment from gathering. The sage relinquishes “displaying oneself” and “exalting oneself,” and chooses “knowing oneself” and “cherishing oneself.”

Subcommentary: To know oneself is to look inward and illuminate the heart, preventing harm while it is still slight so that nothing need be feared. Not displaying oneself means not showing off one’s abilities outwardly. To cherish oneself means caring for one’s body and Shen; not to exalt oneself means not presuming oneself superior and thereby inviting resentment.

Commentary by Heshang Gong: The imperial commentary has already conveyed the main point of this passage; the Heshang Gong text provides no further extended commentary in the excerpt given.

Going against the Dao and acting improperly will bring misfortune.

The Lord by the River says: Thus the sage knows himself—he clearly understands his gains and losses; he does not display himself—he does not flaunt his Virtue outwardly, but keeps it within.

Rong says: The sage knows himself without showing off, and cherishes himself without regarding himself as noble. That is why he lets go of one and takes up the other. Ordinary people, moved by emotion and straying from the Dao, become unaware; the sage’s wisdom penetrates the workings of things, so he is said to know himself. He forgets the distinction between self and others and dissolves attachment to what he sees and hears, so he is said not to display himself. He treasures Shen and conserves Qi, safeguards Jing, and keeps his resolve on the Dao. He does not treat this life lightly; hence he is said to cherish himself without regarding himself as noble. He does not magnify himself because he is lowly or insignificant, nor lord it over others because of his honored position. Forgetting high and low, he is said not to regard himself as noble. Knowing and cherishing oneself is awakening to principle; displaying oneself and regarding oneself as noble is losing the way. The sage uses his own words to teach and transform all things, showing them where to return. He abandons the delusion of displaying oneself and regarding oneself as noble, and takes up knowing and cherishing oneself in order to preserve one’s true nature.

Cherish Yourself Without Regarding Yourself as Noble

The Imperial Commentary says: The sage safeguards his body and puts an end to cravings and desires, so that Shen does not grow weary of dwelling in the body. Not regarding himself as noble means he does not pride himself on his status or abuse other beings, thereby inviting resentment.

The Lord by the River says: Cherishing oneself means caring for one’s body in order to preserve Jing and Qi; not regarding oneself as noble means not boasting in the world of one’s honors and reputation.

The Commentary on the Meaning says: Nurturing one’s true nature and avoiding entanglement in desires is cherishing oneself. Being humble, still, and yielding, and putting other beings before oneself, is not regarding oneself as noble.

Therefore, Let Go of One and Take Up the Other

The Imperial Commentary says: Abandon “displaying oneself” and “regarding oneself as noble”; take up “knowing oneself” and “cherishing oneself.”

The Imperial Commentary says: Let go of the former—displaying oneself and regarding oneself as noble—and take up the latter—knowing oneself and cherishing oneself. The sage attains the wisdom of equality and realizes that the nature of the Dharma is empty; in truth, there is nothing to let go of or take up. Teaching and guiding ordinary people, however, requires only figurative language.

The Lord by the River says: Let go of displaying oneself and regarding oneself as noble; take up knowing oneself and cherishing oneself.

The Commentary on the Meaning says: “Let go of one and take up the other” is said to offer people a warning and a model, and so the words “let go” and “take up” are used to make the point.

This passage comes from scroll eighteen of the Collected Commentaries on the Mysterious Virtue, a commentary on the lines in the Daodejing about knowing oneself without displaying oneself, and cherishing oneself without regarding oneself as noble. It brings together explanations by the Imperial Commentators, the Lord by the River, Cheng Xuanying, and others.