《道德真經玄德纂疏》Vol. 20

Classic: Compiled Commentary on the Mysterious De of the True Scripture of the Dao and De

Scripture:

Volume Twenty of the Compiled Commentary on the Mysterious De of the True Scripture of the Dao and De

Section Three: Covering

Imperial commentary and subcommentary by Emperor Xuanzong of Tang

Commentaries by Heshang Gong, Yan Junping, and Li Rong

Subcommentary by Master Cheng Xuanying of Xihua

Compiled by Qiang Siqi of Mengyang

Chapter Seventy-Eight: Nothing Under Heaven Is Softer or Weaker

(“Nothing Under Heaven Is Softer or Weaker”; why this chapter follows the previous one)

(The previous chapter contrasted hardness and softness and discussed gain and loss. This chapter follows it by taking water as an example to show what softness and weakness can accomplish.)

(The chapter has three parts: first, it introduces the analogy to show that hardness is inferior and softness prevails; second, it applies the analogy and laments that ordinary people cannot practice this; third, it cites the sages as proof and points to the right way.)

Part One: The Analogy Shows That Hardness Loses and Softness Prevails

(Nothing embodies the highest De of humility and gentleness more than water. Great artisans take the heart of the worthy as their model. Water flows east into the rivers, and Confucius, watching it, marveled at how all things pass away. It pours south into the channels, and Guo Pu praised its enduring power to nourish. When autumn floods first rise, cattle and horses can no longer be distinguished in the water; when winter ice first forms, one can hear foxes walking across it. To cross a river, one may use a light cart made of feathers; to return from the sea, one may travel on a large raft. The De of softness and weakness can overcome hardness and strength: stones boiled in a white-stone pot turn to mud, and gold refined in a golden furnace becomes powder. These are all the work of water; nothing can surpass it. One who rules all under Heaven must call himself “orphaned” or “alone.” Willingly bearing the disgrace of the state is truly auspicious. A pig farmer does not want his pig to grow fat; one who rides a crane to become an immortal must first make the body lean. The noble person’s plain and simple friendships reflect the bright spirit of De; pouring a cup of water expresses the heart. A loyal minister can summon wind and rain through the sincerity of his heart; when a woman is respectful and filial at home, a spring will flow of its own accord in the courtyard. How great is the meaning of water! In human conduct, one must remain calm and gentle, never impose oneself on others, but yield gracefully and follow the things around oneself. Water is by nature clear; here, the point is to emulate its De.)

Nothing under Heaven is softer or weaker than water, yet nothing is better at attacking what is hard and strong or can overcome it.

Imperial Commentary: When hardness strikes hardness, both are damaged. When softness strikes strength, the strong is damaged while the soft remains whole. Therefore, when it comes to attacking what is hard and strong, nothing can compare with water.

Imperial Subcommentary: Water’s nature is to dwell gladly below and not contend; in movement and stillness, it follows the season.

Plain-Language Interpretation:

This book is the Compiled Commentary on the Mysterious De, based on Emperor Xuanzong of Tang’s imperial commentary on the Dao De Jing, incorporating commentaries by Heshang Gong, Yan Junping, and Li Rong, with a subcommentary by Cheng Xuanying and compilation by Qiang Siqi. This is Volume Twenty.

Chapter Seventy-Eight, “Nothing Under Heaven Is Softer or Weaker,” follows the previous chapter, which discussed the contrast between hardness and softness and the way of loss and gain. This chapter uses water as an example to explain how “softness and weakness” can accomplish things. It has three parts: first, water shows why the soft surpasses the hard; second, the analogy is applied to lament that ordinary people cannot do this; finally, the way of the sages confirms the teaching.

Part One: Water as an Example of How Strength Loses and Softness Prevails

Of all things that embody the highest De, humility, and gentleness, none is more fitting than water. Craftspeople choose their materials with the care of the worthy. Water flows east into the rivers, and Confucius, standing by the river, sighed that time passes like this. It pours south into channels, and Guo Pu praised its enduring power to nourish all things. When autumn floods first rise, cattle and horses become indistinguishable in the water; when rivers first freeze in winter, one can still hear foxes walking across the ice. Some cross rivers in light feather carts; to travel out to sea, they use large rafts. The De of softness and weakness can break down hardness and strength: stones boiled in a white-stone pot turn to mud, while gold refined in a golden furnace becomes powder. Both are accomplished by water’s power, which nothing can overcome. A ruler of all under Heaven often calls himself “orphaned” or “alone”; willingly bearing the state’s disgrace is truly auspicious. A pig farmer does not want his pig to grow too fat, and one who rides a crane to become an immortal must keep the body lean. The noble person’s simple friendships reflect the bright spirit of De; pouring a cup of water expresses one’s heart. A minister who holds loyalty in his heart can summon wind and rain, and when a woman is respectful and filial at home, a spring will flow naturally in the courtyard. How great is water’s power! This means that people should act with calmness and gentleness. They should not impose themselves on others, but yield gracefully and follow what is around them. Water is clear by nature; the point here is to emulate its De.

Meaning of the Scripture: Nothing under Heaven is softer or weaker than water, yet nothing is better at striking and overcoming hard and strong things.

Emperor Xuanzong’s commentary: When hardness meets hardness, both sides are damaged. When softness is used against strength, the strong is damaged while the soft remains whole. So, when it comes to attacking what is hard and strong, nothing is better than water.

Cheng Xuanying’s subcommentary: Water’s nature is to settle below and not contend; whether moving or still, it follows the seasons.

Adapting to the Vessel: Water takes a round shape in a round vessel and a square shape in a square vessel, changing to suit its container. Nothing in the world is more yielding than water. Yet when it comes to attacking the hard and overcoming the strong, nothing can surpass it.

Though water is soft, it can wear through stone; though stone is hard, it cannot harm water. When hard things attack one another, both are damaged. When water attacks stone, the stone wears away while the water remains unharmed. This shows that water should come first in attacking the hard and overcoming the strong. Hence the saying, “Nothing can surpass it.”

Heshanggong says: Nothing in the world is more yielding than water. In a round vessel it becomes round; in a square one, square. Block its path and it stops; open a channel and it flows. And when it attacks what is hard and strong, nothing can surpass it. Water can engulf mountains and sweep over high ridges; it can grind iron and dissolve copper. Nothing can overcome water and accomplish its work.

Rong says: If we observe all things and take in the myriad forms, we find that nothing is more supremely yielding than water. Nothing surpasses water in dissolving metal and stone or breaking hills and ridges; water is supreme. Water should be taken as the model for breaking what is hard and strong. Since it prevails, it cannot be replaced. If those who cultivate themselves can make humility their De and use the Dao as their instrument, they will surely defeat powerful enemies and overcome the valiant. The Dao must come first; nothing can replace it. Those who cultivate themselves and hold fast to the utmost in yielding and softness can naturally overcome the hard and strong. By making their dwellings utterly empty and still, they can bring disputes over right and wrong to a wondrous end. Only the Dao prevails; nothing can take its place.

Cheng’s Commentary says: Of all things, none is softer than water; among the hard and strong in the world, none surpasses metal and stone. Yet water, though soft, has boundless usefulness, and nothing surpasses it in attacking the hard and strong. Its Wuwei (non-action) overcoming what has form has the same meaning. Thus it cannot be replaced.

Imperial Commentary says: Though water is supremely soft, when it is used to attack hard and strong things, nothing can replace it. Is this not because it has the De of not contending and no wish to claim victory? Governing the state and cultivating oneself should be done in the same way.

Heshanggong says: In attacking what is hard and strong, nothing can surpass water.

Cheng’s Commentary says: This means that water can overcome what nature has made difficult to change. Wuwei overcoming what has form is a principle that endures through the ages.

Second Paired Analogy and Lament: In General, People Cannot Put It into Practice

Thus the soft overcomes the hard, and the weak overcomes the strong. No one in the world understands this; no one can put it into practice.

Imperial Commentary says: The way of softness and weakness prevails over hardness and strength, yet people in the world neither understand this Dao nor can they put it into practice.

Imperial Commentary on the Text says: The way of softness and weakness prevails over hardness and strength.

Plain-Language Interpretation

People throughout the world know this principle, but they are misled by thinking themselves wise and capable and regarding themselves as superior. As a result, no one truly acts on what they know. That is why the text says, “They cannot put it into practice.”

Heshang Gong says: The weak can overcome the strong—water can extinguish fire, and Yin can dissipate Yang. The soft can overcome the hard—the tongue is soft and the teeth are firm, yet the teeth fall out first while the tongue remains. Everyone knows that softness and weakness endure, while hardness and strength are easily broken, but no one is willing to act accordingly because they are ashamed of humility and prefer forcefulness.

Rong says: People tend to favor strength and have little regard for softness. They cannot humble themselves or step back; instead, they compete to be first among things.

Cheng Shu says: Water can wear away metal and stone, showing that the soft can overcome the hard. The foolish and the wise alike know this, yet no one in the world acts on it.

Third: Citing the Sage’s words to establish the teaching and show the right way

Scripture: The Sage says: “Whoever bears the filth of the state is called the lord of its altars of soil and grain. Whoever bears the state’s misfortune is called the king of the world.”

The Imperial Commentary cites this passage: “When the sins of all regions fall upon oneself, this is bearing the state’s filth. To call oneself ‘orphan,’ ‘widower,’ and ‘unworthy’ is to bear the state’s misfortune. When one’s De is such, the altars of soil and grain have someone to uphold them.”

The Imperial Subcommentary cites the Sage’s words to confirm the meaning above. This is how one can put into practice “the soft overcoming the hard.” “Filth” means pollution and disgrace. If a ruler can bear what is polluted and disgraceful, taking the sins of all regions upon himself, the people will look up to his De and not scatter; the altars of soil and grain will have someone to uphold them. That is why he is called their lord. “Whoever bears the state’s misfortune is called the king of the world”: “good fortune” means goodness. If a ruler can remain humble and use softness, taking the state’s misdeeds upon himself and calling himself “orphan,” “widower,” and “unworthy,” then the four seas will turn to his benevolence. He is called the king of the world.

Heshang Gong says: “The Sage says” points to what follows. “Whoever bears the filth of the state is called the lord of its altars of soil and grain”: If a ruler can bear the state’s impurity, like rivers and seas that turn away no small stream, he can preserve the altars of soil and grain for a long time and rule the country. “Whoever bears the state’s misfortune is called the king of the world”: If a ruler takes blame upon himself and bears the people’s misfortune in their place, he can become king over all under Heaven.

Yan says: Endure what others find shameful and accept what others detest. When great calamities befall the people, do not claim virtue for yourself. Even when the state is in danger of ruin, do not lose Heaven’s favor; even when your life is at risk, do not fail to secure the people’s welfare. If you can do this, Heaven and Earth will move with you: those you attack will perish, and those you seek to bring into line will submit.

Note: This chapter uses the examples of “water, soft yet able to overcome the hard” and “the tongue survives while the teeth perish” to show that people know the principle but cannot act on it. It then cites the Sage’s words—“bearing the state’s filth makes one lord of its altars of soil and grain; bearing the state’s misfortune makes one king of the world”—to demonstrate how “the soft overcoming the hard” can be put into practice in self-cultivation and governance.

This passage explains how sages (individuals of supreme moral cultivation) govern the world through attitudes of softness, humility, and withdrawal. By comprehending the true meaning of the Dao's softness, one can embrace all things; by realizing the profound and mysterious state, one can accept everything. Sages do not suppress others but instead voluntarily bear the nation's humiliations (representing the people's faults). When encountering disasters, they first examine themselves, thereby becoming the master of all things and the sovereign of the world. These principles may seem contrary to worldly views but align with the great Dao.

The term "defilement" refers to filth, while "auspiciousness" denotes good fortune. Practitioners of the Dao endure defilement yet transcend distinctions of purity and filth; they face good and evil with equal regard. They perceive the stillness of all things' origin and understand that all circumstances are ultimately empty in essence. Only then can they achieve the great Dao and become Dharma Kings (enlightened rulers). From a worldly perspective, defilement and purity, good and evil indeed exist; but from the Dao's viewpoint, these are illusory—hence these teachings appear "paradoxical."

Therefore, when sages bear the nation's humiliations, they become masters of the state; when they shoulder the nation's misfortunes (calamities), they become sovereigns of the world. With transparent minds that comprehend the principles of good and evil, sages voluntarily assume responsibility when encountering adverse events. Like King Tang of Shang (ancient virtuous ruler) who prayed for rain by offering himself to the flames, bringing timely rainfall from a thousand miles away. Earlier passages mention entrusting the state to feudal lords, while later ones suggest the world should be given to such sages.

The phrase "true words seem paradoxical" summarizes the above. That sages become rulers by enduring the nation's defilement and kings by bearing its misfortunes—these statements contradict worldly conventions. Thus Laozi explains: These are indeed genuine truths, verifiable in practice, though ordinary people initially find them counterintuitive. Heshang Gong (commentator) notes: These are upright words that people misunderstand as paradoxes. Yan Junping (philosopher) states: Valuing others above oneself and willingly accepting humiliation—this unconventional perspective precisely constitutes the proper way to govern a nation.

A Plain-Language Reading of Collected Commentaries on the Mysterious Virtue of the True Scripture of the Dao and De

1. What does “true words seem contrary” mean?

Why does the truth sound as though it goes against the common view?

Most people in society value goodness and honor. The Great Dao, however, willingly accepts disgrace and does not deliberately perform what the world calls “good.” That is why it can sound as though it goes against convention.

The word “seem” shows that the Dao does not truly oppose the ways of the world. It only appears to do so; at its heart, it does not. Though it may seem unconventional, it still accords with the common way, and within that accord lies what is true. This is the meaning of the passage above: “Mysterious De is profound and far-reaching. It goes against things, yet in the end arrives at great harmony.”

2. The place of Chapter 79, “Harmonizing a Great Grudge,” in the book

This chapter follows the one before it. The previous chapter discusses hardness and softness, strength and weakness, and shows that even at the furthest point, a trace of attachment remains—something has not been completely let go. This chapter therefore sets aside the previous layer of mystery and reveals the state of “mystery upon mystery.”

The chapter’s main ideas fall into three parts:

1. Though one has left behind both extremes, one has not yet reached the ultimate Dao.

2. The sage empties the heart, responds to things, and subtly accords with “mystery upon mystery.”

3. It distinguishes between having De and lacking De, and between forgetting attachment and not being attached.

3. The first principle: leaving both extremes does not yet reach the ultimate Dao

Heaven has no private preferences; what can be carried out is good. To transform a great grudge, mere reconciliation is still not enough to bring lasting peace. The sage therefore empties the heart and benefits all things: holding the left tally without demanding repayment, and embodying De without making arbitrary judgments. The sage is like the sun rising high, shining through the six directions, or like Yang energy emerging from the earth, bringing spring to all things.

“The capacity to carry all things is vast; the Dao, being without feeling, is great.” The Dao is vast and impartial. If people still cling stubbornly to their own views and quarrel over right and wrong, they are like Zijiang facing east while his heart has already raced toward Wu and Yue, or Jing Ke gazing south while his resolve lies with Yan and Qin. They are like someone lamenting loneliness by the Luo River or singing a sorrowful song beside the Yi River: in every case, attachment to emotion remains unbroken.

Better to be like Zhang Han, who thought of returning home for the fine taste of perch, or Liu Cang, who remembered his home after hearing of the white deer’s steadfastness among the pines. One should always attend to the root and honor what is good. Embrace the original Qi as one, and do not let feeling wander into the three evils. Only by embodying true stillness and understanding the subtle mystery can one avoid being deluded by a lamp blown about in the wind or by an image in the mirror of great awakening. This is the way to attain long life and enter the wondrous gate.

4. Scripture and imperial commentary

Scripture: “Harmonizing a great grudge will inevitably leave some resentment.”

The general meaning of the imperial commentary: “Harmonizing a great grudge” means using oneself as the point of reference; the greatest thing involved is desire. “Harmonizing” means bringing into accord. The idea is that a ruler wishes to use verbal instruction to reconcile the people and make them free of desire. That is why the text says, “Harmonizing a great grudge.” Yet such reconciliation will still leave some resentment. The commentary that follows will go on to explain why resentment remains and how the sage acts without blame.

Brief notes on terms:

• Left tally: An ancient contract. The party holding the left half was often the creditor or the party responsible for honoring the agreement. Here it symbolizes the sage keeping to an agreement without pressing for repayment.
• Mystery upon mystery: In the sense of “mystery upon mystery,” letting go of yet another layer of attachment to the mysterious.
• The three evils: Often understood as body, speech, and mind, or as greed, anger, and delusion. Commentators differ somewhat; here the term broadly refers to being swept along by emotional attachment.

Plain-Language Interpretation

Teaching and transforming people cannot be done without leaving traces. The harms those traces bring can in turn become resentment. So the scripture says: “When a great grievance is reconciled, some resentment must remain.”

Imperial Commentary (the official Tang dynasty commentary): When people are first born, their bodies and minds are pure and clear. Those who now sink into the dust of the world, lose the Dao, and fall into ruin do so because of their desires. From this we can see that nothing creates a greater grievance within a person than desire.

“Reconcile” means to bring into harmony or settle a dispute. The people are already trapped by desire, and so they develop pretence and deceit. If a ruler cannot first remain grounded in Wuwei (non-action) and allow people to transform of their own accord, but instead rushes to establish teachings and laws to prevent wrongdoing and control deception, seeking to resolve matters through reconciliation, then this is why the text says, “When a great grievance is reconciled, some resentment must remain.” Once teachings and laws are established, they inevitably leave traces. When those traces cause harm, they become new grievances. Hence the words “some resentment must remain.”

Heshanggong’s Commentary: To reconcile a great grievance means that a murderer is put to death and someone who injures another is punished: punishment is used to settle the matter and to repay the harm with punishment. But reliance on penalties goes against human feeling, so resentment must remain, and even good people will be caught up in it.

A commentary in the Rong tradition: “When a great grievance is reconciled, some resentment must remain”—how can this be called good? When self and things are one, distinctions between right and wrong do not arise. When people contend with one another, resentment and enmity arise. Thus ritual provides for repaying grievances, and law provides for the death penalty as compensation. Grievance answers grievance, without end. To put an end to resentment, one must bring things into harmony and make those who resist comply. But if people speak kindly while their hearts are unkind, or obey outwardly while refusing inwardly, their resentment and hatred remain. This only gives rise to further ill intent. How can such a method be called good? To truly practice goodness, it is better to do so through Wuwei. If there is no action toward resentment, why try to reconcile it? Without reconciliation, there is no resistance; when both resistance and compliance are forgotten, resentment and enmity naturally cease. Only when one no longer knows goodness as goodness can it be called the highest good.

Cheng’s Commentary: Opposites in resentment include all paired distinctions, such as being and nonbeing, beauty and ugliness. A student may let go of being and nonbeing, arrive at “neither being nor nonbeing,” and unite the two sides as “the central unity.” Yet this still belongs to the first level of profound mystery and has not reached “the further mystery.” Though free from dependence, one has not attained “nothing that is not transcended”; this is “dependence on the solitary,” not yet “the solitary beyond the solitary.” Thus oppositions still remain.

“How can this be considered good?”

Imperial Commentary: If resentment remains, how can this be called good?

Imperial Commentary, Explanatory Note: Establishing teachings and laws leaves traces and gives rise to harm. If resentment remains, how can this be called good? That is precisely the meaning.

Classic: Collected Commentaries on the Mysterious De of the True Scripture of the Dao

Scripture:

That is a person who restores their original innate goodness through study and cultivation. If they can influence others for the better, bringing peace and freedom from disturbance to all under Heaven through Wuwei (non-action), and if people return to a simple, unadorned way of life without the harm of accumulated resentment, then they may be called good.

Commentary by Heshanggong: If even one person sighs in grievance, the heart of Heaven has been lost. How, then, can “harmonizing resentment” be called good?

Commentary on the Meaning of the Text: What does “how” mean here? It means that although a person has dispelled both extremes, they have not let go of their attachment to holding the middle position. How, then, can this be called complete goodness?

Second Section: Explaining How the Sage’s Empty Heart Subtly Fulfills “Profound Mystery”

Therefore, the sage holds the left tally and makes no demands of the people.

Imperial Commentary: The left tally refers to the mind. The mind belongs to Yang and is stored within; it accords with the object before it, and so is called the left tally. The sage knows that establishing teachings must leave traces, and traces give rise to lingering resentment. Therefore, the sage holds to this mind and keeps it clear and pure. The people are transformed by this example and become free of desires; there is no need to punish or reprimand them, and they naturally accord with Wuwei.

Imperial Subcommentary: The general meaning is the same as that of the Imperial Commentary: the mind is the left tally; the sage keeps the mind clear and pure, transforming the people without making demands of them.

Commentary by Heshanggong: Thus the sage holds the left tally. In ancient times, sages held the left tally and matched it with the other half as proof; they did not rely on written laws. They carved a tally as a token of agreement and trust, rather than making demands of people over other matters.

Commentary by Yanzun: A tally is a token of trust. The sage holds the token of the Dao and keeps the proof of De; these are joined within the sage, who makes no demands of others. Before undertaking any action, one must accord with Heaven; before carrying it out, one must verify it against the token of trust. One seeks fault within oneself and does not blame others; one takes misfortune upon oneself and does not resent others.

Chan Commentary by Rongyi: In ancient times, tallies were carved from wood. The ruler held the left half and the minister the right, as tokens of trust. By matching the tally with a person, they no longer used laws to punish the myriad things. Hence the phrase “makes no demands of others.”

Commentary on the Meaning of the Text: A tally is a token of trust and agreement. The left is associated with Yang and governs life. This means that the sage who embodies the Dao has the world and wisdom mysteriously in accord; both the one who acts and what is acted upon are empty. The sage rises beyond the preceding four phrases and leaves all kinds of errors behind, thus attaining long life. To “hold the left” means to hold without holding, like a ruler who always keeps the authority in hand.

This scripture primarily discusses the fundamental differences in governance between virtuous rulers and unvirtuous rulers.

A ruler with De (Virtue/Power) — referring to the Daoist ideal of leadership — emphasizes establishing spiritual resonance (qi) with the people, needing no harsh laws to naturally guide them. Like the ancient practice of knotting ropes to record affairs, the left tally (the counterpart of a contract) could manage myriad affairs without leaving visible traces. When sages govern the world, though actually overseeing millions, they treat all equally and naturally like sacrificial straw dogs (chugou), never demanding gratitude in return.

In contrast, unvirtuous rulers (noted as "killers" in the Yan Zhu edition) constantly establish various legal systems (che) to enforce control. Instead of self-reflection, they focus on others' faults, using severe punishments to pressure the people, resulting in every household bearing guilt. As the Heshang Gong commentary points out, such rulers betray the fundamental principle of integrity.

The Dao of Heaven (natural law) treats all things impartially yet secretly protects those who do good. Therefore, wise rulers should pursue the serene state of Wuwei (non-action) governance rather than creating affairs through legislation. As Cheng Xuanying explained, those with De can attain the marvelous resonance of "not clinging to names and words," while the unvirtuous remain stuck at the stage of rigidly adhering to doctrines.

Notes:

1. Chugou: Straw dogs used in ancient sacrifices, discarded after use, symbolizing equal regard for all things

2. Qi: Originally meaning contract, here extended to mean spiritual resonance

3. Che: Originally meaning thorough understanding, here referring to forceful implementation through laws

4. Wuwei: Core Daoist concept denoting governance through natural non-interference

When dealing with good people, one does not deceive them. Thus, the one who administers the contracts (Siqu) is none other than the one who is pure and still. When Heaven grants blessings to those who do good, good fortune brings them advantage in all things. When cruel laws are imposed and the people are harmed, Heaven sends down calamities, and such wrongdoing cannot escape its penalty. Is this not the principle expressed in the saying, “August Heaven is impartial; it supports only those who have Virtue”?

Heshang Gong’s Commentary:

The Way of Heaven makes no distinction between those it favors and those it does not; it draws near only to good people. This is what is meant by the one who administers the contracts.

Rong’s Commentary:

The Way of Heaven is impartial and makes no distinction between those it favors and those it does not. Evil people distance themselves from the Dao, and so are kept at a distance; good people draw near to the true Dao, and so are drawn near to it. The highest principle itself neither distances itself from nor draws near to anyone. It is only because good people do good that Heaven grants them blessings; hence the phrase “deals with the good.” Yet the Way of Heaven is present with both good and not-good people. From this we can see that Heaven assists those who have Virtue, but does not assist those without it. If one can put virtuous goodness into practice, virtuous goodness will naturally come to one.

Cheng’s Subcommentary:

The true principle of Heaven—how could it make distinctions between those it favors and those it does not? Those of the highest goodness naturally accord with the Way of Heaven, like the one who “holds the left half of the tally and makes no demands on others.”

Explanation of the Chapter “A Small State with Few People” (Chapter 80):

This chapter follows on from the preceding one. Although the previous chapter revealed the profound principle, its practice was not yet complete, so this chapter explains “entering the great by way of the small.” It unfolds in four stages: first, showing that those who have made only initial progress in learning do not enter the realm of worldly affairs; second, showing how to empty the mind and realize the principle, setting teachings aside and forgetting the fish trap; third, showing how to return to antiquity, recover simplicity, and blend one’s radiance with the common world; and fourth, embodying truth and comprehending the Dao, wondrously transcending all coming and going.

First Stage: Showing That Those Who Have Made Only Initial Progress in Learning Do Not Enter the Realm of Worldly Affairs

In the age of the Flame Han, rulers sat upright and governed without exertion; in the times of Fuxi and Shennong, the people maintained Wuwei. They lived in caves to avoid wind and frost, and in nests to escape the intense summer heat. Pregnancy lasted fifteen months, and people lived for hundreds of years. When they died, they were laid on piles of firewood; while alive, they were fed at the breast. How could there have been great states proclaiming themselves emperors and small states calling themselves subjects? The Cloud Officials did not aid in devising schemes, and Fenghou did not exercise his wisdom. Why would anyone need instruments for measuring in tens and hundreds? Who would have been appointed as magistrate or chief? Though boats and carts existed, they were abandoned on rivers and land; though armor and weapons existed, they were stored away and never used. Keeping records with knotted cords was considered refined, and the air of elegant music prevailed; people grew old and died without visiting one another. But when later generations grew corrupt, kings took up arms. Yin seized the rule of Xia, Zhou invaded the domain of King Zhou, and Yi Yin served as an adviser…

This scripture passage contrasts ancient and modern perspectives to expound the Daoist ideal of "small states with sparse populations" (小国寡民). It begins by recounting historical episodes: Yi Yin (尹伊), the virtuous minister who helped Tang of Shang overthrow the tyrannical Jie of Xia, and Lin Xiangru's (蔺相如) diplomatic victory over Qin Shihuang. These tales of political maneuvering are presented as far removed from the Dao's principle of Wuwei (non-action, 无为).

The core concept of "small states with sparse populations" holds that a country need not have vast territory nor numerous citizens. Small states naturally lack expansionist ambitions, while sparse populations simplify governance. In such a society, even when exceptional talents arise (symbolized by the "utensils of extraordinary skill" 什伯之器), they aren't deliberately employed. Heshang Gong's (河上公) commentary suggests that sages should govern large nations as if they were small, maintaining frugality. Yan Junping (严君平) observes that while small states may appear vulnerable, governing through the Dao (道) transforms peril into security.

Various schools offer distinct interpretations: some view this as avoiding conscription of farming tools during agricultural seasons (Heshang Gong); others advocate abandoning all military implements (Li Rong 李荣); Cheng Xuanying (成玄英) provides a cultivation perspective, likening the "small state" to an adept's focused mind-state and the "utensils" to the six sensory faculties (eyes, ears, nose, tongue, body, and mind 六根), advocating restraint of sensory desires.

The concluding phrase "making people value life and not wander far" (使民重死而不远徙) describes citizens cherishing existence without reckless adventures, content in their homeland. Emperor Xuanzong's commentary (御注) explains this stems from enlightened governance that avoids disturbing the people, while Heshang Gong interprets it as teaching rulers to cherish their subjects' vitality. The entire passage emphasizes governance through clarity, stillness, and return to primal simplicity.

When rulers can seek benefit and remove harm for the people, so that each person finds his proper place, the people will cherish life and not lightly take risks. With livelihood secured, they do not crave excessive enjoyment, nor do they leave their homeland to migrate; when government is upright and not burdensome, the people can settle into their own occupations. Therefore people need not travel far, for migration pulls them away from a life that was already secure.

Yan Zun said: Governing the people with De (Virtue/Power), people rejoice in life and enjoy their full years, and do not become bandits. In such an age, even without bells and drums, everyone is glad; without rewards and gifts, everyone is content. Each stays in his place and does not leave his native soil; even if elsewhere offered a hundredfold gain, he would not abandon his state.

Rong said: If affairs are chaotic, the people slight life; if one accords with the way of Wuwei (non-action), people cherish life. Fathers can preserve their sons, wives need not lose their husbands, and everyone lives in peace without wandering in exile.

Cheng Xuanying’s commentary explains: In every conduct, stillness is valued; knowing contentment and keeping to one’s station, people can thus preserve their natural span and no longer seek outwardly.

The second part says: Through a vacant, still mind one apprehends the Dao; then one can set aside teaching itself, as one forgets the tool after catching the fish.

Even if there are boats and chariots, there is no need to ride in them.

The commentary explains: Boats and chariots were originally for crossing water and land and for exchanging what one lacks. When there is no longer need to come and go, boats and chariots may be set aside and need not be used. Zhuangzi says that in an age of utmost De, there are no paths in the mountains and no boats or bridges on the waters.

Heshanggong said: People are pure and without contrivance, neither building up splendor nor keen on going out for pleasure.

Rong said: Boats for water, chariots for land. In an age of Wuwei, there are no paths in the mountains and no boats or chariots on the marshes; having set aside the root and removed disturbances beyond essentials, what need is there to ride?

Cheng Xuanying’s commentary explains: Boats and chariots stand for the teachings of the three vehicles—the different Buddhist methods used to guide practitioners. A boat on water is like teaching that ferries beings across the sea of birth and death. The Shengxuan jing says one long drifts on the sea of birth and death, cut off by the currents of craving. A chariot on land, its wheels turning, is like teaching that turns ordinary people into sages. Once one has grasped the principle, one forgets the words; therefore one can also set teaching aside and no longer cling to it.

Even if there are armor and weapons, there is no need to display or use them.

The commentary explains: Armor and troops were originally for punishing the disobedient and repelling enemies. When above there is government by De and below there is no scattering or strife, once warfare has faded, armor and weapons can be stored away and need not be arrayed.

Heshanggong said: Under heaven there are no longer resentment and hatred.

Rong said: Arms are for punishing rebellion and quelling disorder by force. When the ruler practices De, the people naturally honor virtue and are transformed—what need to display weapons?

Cheng Xuanying’s commentary explains: [In the ideal age, external instruments of conflict and conveyance fall away because inner order and understanding make them obsolete—the same logic as forgetting words after grasping meaning.]

What is there to say about possessing the body and mind, or weapons and armor, yet abandoning them and making no use of them, when the method of sitting in forgetfulness empties the realm of things? This sentence sums up the preceding idea: “Though there are tools ten or a hundred times more useful, they are not used.”

Make the people return to using knotted cords to keep records—the method used in ancient times before writing existed. Yu Shu says: In ancient times, before writing, people kept records by tying knots in cords. Thus the Book of Changes says, “In high antiquity, people governed by tying knots; later, the sages replaced this with written records.” This means that in the age of knotted cords, people were all simple and honest; once writing arose, deceit and falsity followed. Now the aim is to make people forget emotional attachments and abandon desires, returning to the simplicity of antiquity. Hence the saying, “Make the people return to using knotted cords.” Heshang Gong says: Cast off literary embellishment and return to plainness; be trustworthy and free of deceit. Rong says: In ancient times, before writing existed, people governed by tying knots; once writing arose, shallow ways grew more prevalent. The sages established their teachings with Wuwei (non-action) in mind, seeking to turn shallow ways back to simplicity and cast off ornament for substance. The commentary in the Chengshu says: Since one has already emptied the mind, realized the principle, relinquished teachings, and forgotten the trap, knotted cords are invoked to show a return to the source. This sentence sums up the idea: “Though there are boats and carriages, no one rides in them.”

Third, it explains how to return to antiquity and simplicity, and how to blend one’s radiance with the common world.

“Make their food sweet and their clothes beautiful.” Yu Shu says: Food tastes sweet when it suits one; when it suits one, everything one eats is sweet. Clothes are beautiful when they are fitting; when they are fitting, everything one wears is beautiful. If they are not suitable or fitting, even fine jade dishes and brocade robes cannot be called sweet or beautiful. Heshang Gong says: “Make their food sweet” means to find sweetness in simple vegetable fare, rather than taking food from the people through fishing. “Make their clothes beautiful” means to find beauty in plain, coarse clothing, rather than valuing the five colors. Rong says: “Make their food sweet and their clothes beautiful; make their homes peaceful and their customs joyful.” When people’s circumstances do not please them, even food of jade and clothes of brocade seem unattractive. When people’s hearts are content, vegetables and coarse garments are enough to seem sweet. Let the transformative influence of the Taoist sage be like the great potter’s wheel, passing through all things: people, whether high or low in status, find all food sweet, all clothes beautiful, all dwellings peaceful, and all places joyful. Then no one will travel far away, and there will be no one lost from home. The Chengshu says: “Make their food sweet” means to savor the Dao; “make their clothes beautiful” means to adorn the body with De (Virtue/Power).

“Make their homes peaceful and their customs joyful.” Yu Shu says: When there is no desire, one’s dwelling is peaceful; when people are transformed toward simplicity, their customs become joyful. But if they chase desires without restraint, they will naturally cease to feel at peace in their homes, while harsh and burdensome government will make their lives more troubled.

“Finding Oneself Again and Enjoying One’s Customs”: Explanations by Various Commentators

Heshanggong says: Be content with your own dwelling. A thatched hut is enough; there is no need to seek carved beams and painted rafters. Take pleasure in simple customs, and do not follow the crowd in changing your way of life.

Cheng Xuanying’s commentary says: Remain in your proper place and be at ease wherever you are. Though things move and stir outside, the heart within remains still.

Fourth: “Understanding the True Substance, Comprehending the Mystery of the Dao, and Ending All Coming and Going”

Scripture: “Neighboring states can see one another, and the sounds of chickens and dogs can be heard across the borders. Yet the people grow old and die without visiting one another.”

The Imperial Commentary (the commentary and subcommentary of Emperor Xuanzong of Tang) says: The states can see one another, and the crowing of chickens and barking of dogs can be heard across the borders. This means they are very close. The people do not visit one another even as they grow old and die because each is self-sufficient and seeks nothing outside.

Heshanggong says: “Neighboring states can see one another, and the sounds of chickens and dogs can be heard” means that they are close together. The people do not visit one another even as they grow old and die because they have no surplus desires.

Rong says: Two states border one another and can be seen at a glance; the crowing of chickens and barking of dogs can be heard. From youth to old age, their people never visit one another. Everyone is self-sufficient, and every household follows the Dao. This is what is meant by people forgetting one another in the arts of the Dao, just as fish forget one another in rivers and lakes.

Cheng Xuanying’s commentary says: “Neighboring states can see one another”—“neighboring” means close at hand; “states” refer to the realm of life and death and the realm of the Dao. Both realms are in fact within the mind, which is why they are said to “see one another.” “The sounds of chickens and dogs can be heard”—chickens announce the dawn, and dogs keep watch at night. These are metaphors for all teachings: they rouse the deluded during the long night and observe wisdom at daybreak. Such teachings aim to point directly to the One Mind; hence they are said to “be heard.” “The people grow old without visiting one another”—to comprehend the truth of the underlying principle is the Dao. The Dao does not come from the realm of life and death, and there is no principle by which it could “go” somewhere. The two realms of life and death are one, so there is no coming and going between them; the two extremes have no boundary.

Chapter 81: “True Words Are Not Beautiful” (the third section of the overall chapter on “True Words”)

Following the preceding material, this chapter has three sections: first, the person of highest De is wonderfully free of eloquence; second, the person of highest De gives generously of both wealth and virtue; third, a summary of how the person of highest De benefits all things while forgetting their own merit.

First section: Showing how the person of highest De is wonderfully free of eloquence (“Good medicine tastes bitter…” through “true words”)

A Plain-Language Reading of Collected Commentaries on the Mysterious Virtue of the True Scripture of the Dao and Its Virtue

The General Meaning of the Scripture

Trustworthy words are not beautiful; the great debater seems tongue-tied; the widely learned do not know. Truly good words are not ornate, and someone who can really explain the truth may seem clumsy with words. A person with broad learning may not truly understand. The sage explains Dao and De by breaking them down in order to teach ordinary, foolish people, but does not claim the credit for himself. Yet people have long remained benighted and confused, and it is hard for them to awaken.

I am only a person of humble origins, one of the common folk, standing at the edge of a sea of desires, unable to rein in body and mind. Who could take a step when faced with a crooked mountain—a realm of deviance? A bird that neither sings nor flies may, once it spreads its wings, soar straight into the sky. Those whose hearts are clouded by folly may live out their entire lives without realizing the Great Dao. The Great Dao clearly points the way and offers instruction; the creative power of transformation brings forth all things, yet people remain unaware in the darkness. What more is there to say?

In private, I have encountered the Way of Utmost Sincerity: cultivating oneself can bring order to the state. One may rise as high as ascending in broad daylight and soaring among the clouds; one may also cleanse the bowels and purify the heart, wander among humankind with the sages, and carry out the work of Wuwei (non-action) on their behalf. Here, the Dao is most exalted, abiding at the source of harmony; De nourishes all things. The son of a skilled metalworker first makes himself a leather coat. We uphold the true Dao, so why do we not first cultivate ourselves? What shames me is that my learning from the yellow scrolls is shallow and my Dao is as poor as a clear stream. Day and night I am anxious, unable to settle or sleep. I regret that I cannot see the sages’ faces with my own eyes, and long to seek out Hangu Pass, where Laozi passed through. My bones are weary, my spirit spent; I labor, sigh, and wait. May those who share my aspirations never forget this intention.

Imperial Commentary: “Trustworthy Words Are Not Beautiful” / “Beautiful Words Are Not Trustworthy”

Trustworthy words are not beautiful

The Imperial Commentary says: “Trustworthy words” means words in the sages’ teachings that are true and reliable. Laozi wishes to explain that the words he established are meant to teach living beings with refined sincerity, in contrast to the ways of the world; worldly people regard them as unattractive. Heshang Gong says: “Trustworthy words” are truthful; “not beautiful” means plain. Rongzi says: “Trustworthy words are not beautiful; beautiful words are not trustworthy.” Speech expresses one’s true heart; it is not made up falsely. What matters is preserving what is true in principle, not using ornate phrases. The Commentary on the Daoist Scripture says: “Trustworthy words are not beautiful; beautiful words are not trustworthy”—trustworthiness is truth, while beauty is superficial ornament. People of highest De are obscurely attuned to the Dao, and their teachings are plain, not showy. Showy words are worldly fabrications that go against the ultimate principle, and so cannot be trusted. Zhuangzi said: “A dog is not a good dog because it barks well, and a person is not a worthy person because they speak well.”

Beautiful words are not trustworthy

The Imperial Commentary says: “Beautiful words” refers to the sweet and pleasing words used in teachings of the age. They are often showy and cater to worldly tastes. Since they are not truthful, they cannot transform people. Thus trustworthy words are not beautiful precisely because the beautiful words of teachings of the age cannot be trusted. Heshang Gong does not elaborate on this passage in the original text; traditionally, it is often read alongside “beautiful words are not trustworthy.”

A Plain-Language Interpretation

The general meaning of the passage:

Some say that extravagant praise tends to pile up ornate words, while those who do not believe in the Dao use many false embellishments. Both are empty.

1. The Good Do Not Argue

Imperial commentary: The “good” in teaching lies in practicing it oneself. In practice, one also lets go of attachment and does not cling to a single position, so one does not argue or make speeches.

Heshang Gong: A good person cultivates the self through the Dao and does not use flowery language.

Yan Zun: Being generous and quiet is called “not arguing”; being gentle and trustworthy makes one good. Why? In action, one accords with Heaven’s heart; in stillness, one accords with Earth’s intent. This is the foundation of the noble person and the foremost of the hundred conduct’s.

Rong Yi: The good do not argue; those who argue are not good. Great eloquence may seem halting, and need not spend many words. The good do not argue; those who use one-sided arguments to excess and talk themselves into trouble are not good.

Cheng’s commentary: “Arguing” means making distinctions and disputing. Those who embody the supreme Dao take Heaven and Earth as their model and have nothing to distinguish. The disputes over right and wrong among the Confucians and Mohists, and their divisions between self and other, arise because they have not realized the good Dao.

2. Those Who Argue Are Not Good

Imperial commentary: Those who can only argue transmit teachings by word of mouth but fail to understand practice. They are often confused and obstructed, and so are not good.

Heshang Gong: “Arguing” means clever speech; the tongues of the unworthy bring calamity. Mountains conceal jade, yet people dig into them; waters conceal pearls, yet people drain their depths. In the same way, those who argue and talk too much bring ruin upon themselves.

Yan Zun: They lose their natural simplicity and erode what is sincere. They deceive Heaven and Earth, and manipulate language to bring down families and states; this is why they are not good.

3. Those Who Know Are Not Learned in Everything

Imperial commentary: “Knowing” means awakening; “learned in everything” means hearing much. For those who embody the Dao and awaken to the human condition, what matters is single-minded refinement, not wide-ranging knowledge. Thus Zhuangzi says, “To be learned in everything is to let the mind drown.”

Heshang Gong: “Those who know” refers to people who know the Dao; “are not learned in everything” means they hold to the One Origin.

Yan Zun: Pursuing minor matters while neglecting the root, accumulating knowledge of countless things, and peering endlessly into human affairs—this is what it means to be “learned in everything” in the context of the Dao. When things are scattered apart, one does not know the Dao.

Rong Yi: “If you can know the One, all affairs are complete”—those who know are not learned in everything. When literary learning eclipses substance and broad learning drowns the mind, one loses sight of the ultimate principle and does not know.

Cheng’s commentary: Those who know the Dao forget words and leave learning behind, and so are not learned in everything. Those who are widely learned become absorbed in names and teachings, and so do not know. Thus the Scripture of the Western Ascension says: “A person…” (The original commentary’s point is that knowing and extensive learning are set against each other, with each keeping to its proper sphere.)

Overall point of the second section, as indicated in the commentaries: The passage explains how people of highest De give both wealth and virtue. Read together with “those who argue are not good” and “those who know are not learned in everything,” it emphasizes holding to the One, putting teachings into practice, and speaking and arguing sparingly, while rejecting ornate language and learning pursued merely for its breadth.

This scripture primarily explores the dialectical relationship between "knowing" and "not-knowing," as well as the sage's wisdom of non-accumulation.

It first observes that some people can study all phenomena between heaven and earth yet remain ignorant of their own life's origin. Such erudition is in fact a form of "not-knowing." As Zhuangzi said, excessive pursuit of ornamentation obscures essence, while extensive knowledge drowns the original mind. Those with vast knowledge often become constrained by verbal doctrines, discoursing daily about superficial appearances of things without genuine realization—hence they are called "not-knowing."

Sages differ fundamentally in their non-attachment to accumulation. Here "non-accumulation" carries three meanings: First, understanding the fundamental truth and seeing through the illusory nature of language. Second, being unstinting in virtue (De), using moral power to enlighten the ignorant. Third, being generous with material goods, employing wealth to aid the impoverished. Like the void that stores nothing yet coexists with all things; like the sun and moon that continuously shine upon the earth while their radiance only increases; like rivers and seas that nourish myriad beings while their waters never exhaust.

The more sages dedicate their wisdom to others, the more their own wisdom flourishes; the more they give materially, the greater their blessings become. When teaching others, a sage's innate understanding never diminishes—rather, through this mutual illumination between teacher and student, deeper realizations emerge. The mystery of "the more one has, the more one gains" lies in this: Inner realization is inherently complete (self-nature), while external teaching benefits others (outer benefit)—the two complement and reinforce each other.

Plain-Language Interpretation

(Continuing from the previous passage) The more fully the principle is explained, the clearer it becomes. Hence the phrase “the more there is.”

Commentary by Heshanggong: When you give the Dao to others, you yourself have more of it. When you help others establish Virtue and transform themselves, your own Virtue grows deeper. When you give your possessions to others, your own possessions increase. It is like the light of the sun and moon, which never runs out.

Commentary by Yan Zun: The essence of Wuwei (non-action) is this: give fully to others, and you yourself become clearer; give fully to others, and your life grows longer.

Subcommentary by Cheng Xuanying: “Once you have given to others, you yourself have more.” Here, “once” means completely or entirely, and “act” refers to carrying out instruction and transformation. This means using all the Dao and Virtue you possess to teach others, without holding anything back. As Virtue becomes more elevated and far-reaching, you yourself have more. This concerns giving Virtue. The text also says, “Once you have given to others, you yourself have more still.” Give away all your treasures, and the rewards will in turn become more abundant. This concerns giving material wealth.

Third Section: Summarizing how the highest Virtue benefits things and forgets its own achievements

Scripture: The Way of Heaven benefits and does not harm.

Imperial Commentary: The Way of Heaven gives life to all things, nurtures them, and helps them grow. This is how it benefits them. It does not rule over them or injure them; this is how it does not harm. This comparison illustrates that the Way of the sage likewise benefits all things on a vast scale.

Commentary by Heshanggong: Heaven brings all things to life, cares for and nurtures them, and helps them grow, causing them no harm.

Respectful Commentary by Rong Yijin: The Way of Heaven benefits by bringing life forth. It is always good at saving people and does not harm them. Conflict arises from the mind, and action arises from circumstances. The sage has no contrived intention and follows what is natural; without affairs, there is nothing to manage. When there is nothing to manage, there is no action.

Subcommentary by Cheng Xuanying: The natural Way brings all things into being and benefits them on a vast scale. What harm could it do?

Scripture: The Way of the sage acts, yet does not contend.

Imperial Commentary: Whatever the sage does, the sage does not contend with things. This is because the sage clings to nothing and accumulates nothing, and gives more and more to others. Therefore, the sage does not contend.

Commentary by Heshanggong: The sage takes the Way of Heaven as a model. Through what the sage gives and does, all things are transformed, yet the sage does not contend with others over fame or merit. In this way, the sage preserves the achievements of sagehood.

Subcommentary by Cheng Xuanying: The sage’s highest Virtue takes the Dao’s openness and free passage as its model. The sage acts to the fullest and teaches all kinds of beings. By remaining humble, the sage succeeds without claiming credit, instead attributing the achievements to all things. Hence the phrase “does not contend.”

This concludes Volume Twenty of the Collected Subcommentaries on the Mysterious Virtue of the Dao De Jing.