《道德真經玄德纂疏》Vol. 6
About this page. The original text of 《道德真經玄德纂疏》 Vol. 6 (Dongshen 洞神部, 20 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 19 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Source text (with commentary)Interpretation
Collected Commentaries on the Mysterious De of the True Scripture of the Dao, Volume Six
Chapter 21: The Form of Great De
(This chapter follows directly from the previous one. After explaining that, once “learning is abandoned,” the sage prizes the true Dao, the text turns here to explore the form and meaning of “great De.” Its central ideas unfold in four parts: first, the appearance of a person who realizes the Dao and is in accord with it; second, the Dao that is realized is neither existent nor nonexistent; third, the sage takes the “Three Ones” as his essence; and fourth, the Dao has neither coming nor going, yet knows both beginning and end.)
The Appearance of a Person Who Realizes the Dao and Is in Accord with It
The image of the Great Dao is formless. The perfected person, one who has attained the Dao, works in secret, ascends and roams among the Three Pure Ones (Sanqing), surveys the Six Qi—the six kinds of energy between Heaven and Earth—and remains free and beyond constraint. To describe this person’s appearance is truly beyond conjecture: dispersed, he becomes Qi and envelops countless layers of Heaven; gathered, he becomes spirit, entering and leaving the palaces of the Nine Origins, the celestial offices of Daoist deities. In the imperial realm, where the Celestial Emperor resides, he serves as a high general and rides the white clouds; before the Hangu Pass, where tradition says Laozi once passed, he still floats amid purple Qi. In response to things, he moves, and a thousand-year-old crane returns; riding the moment, he travels, and transforms into a five-colored dragon leaping aloft. Vague and elusive—could this be the appearance of “great De”?
The Form of Great De: It Follows Only the Dao
Imperial Commentary of Emperor Xuanzong of Tang: “Great” means immense; “follow” means to comply. The question is: What are the appearance and conduct of someone of great De? The answer is that in all they do and uphold, such a person follows only the Dao of utter emptiness.
Imperial Subcommentary: “Great” means immense, and “follow” means to comply; “form” refers to appearance and conduct. The point is to explain why students should accord with the highest Dao. Thus the text first asks: What is the appearance of someone of great De? The answer is that their appearance and conduct follow only the Dao of utter emptiness.
Commentary of Heshanggong: “The form of great De”—“great” means vast. The form of great De can contain everything: it can bear filth and impurity and dwell in humility. “It follows only the Dao”—“only” carries the sense of “alone.” A person of great De does not follow the ways of the world, but follows the Dao alone.
Commentary of Li Rong: “Great” means immense and vast; here it refers to the principle of the Dao. “De” means virtuous nature.
(The commentaries in this section explain “great De” and “it follows only the Dao” in relation to each other: appearance cannot be grasped as a fixed form, and one’s conduct takes the Dao alone as its guide. Great De can contain all things and remain humble; it does not follow worldly trends, but accords solely with the Dao of utter emptiness.)
All things are encompassed without exception; all are fields of the Dao (the Way) (continuation)
Nothing is beyond the capacity of the myriad things to contain; hence the text speaks of “containing.” Every movement and stillness accords with what is right; hence it speaks of “following.” It also says: “Great De (Virtue/Power) does not come from external causes; it comes only from the Dao.” ○ The Cheng commentary says: “孔” means exceedingly great, and “appearance” means form. What is the form of exceedingly great De? It is simply following the Dao. Another interpretation takes “containing” to mean embracing all things. Great De accords subtly with the Dao, and so can be empty and accommodating; all its movements, stillness, and actions follow only the Dao. Whether appearing or withdrawing, speaking or remaining silent, all are fields of the Dao.
Second: Revealing that the Dao realized is neither existent nor nonexistent
Scripture: The Dao, as a thing, is only indistinct and elusive.
The Imperial Commentary: This explains that the Dao from which great De proceeds is neither existent nor nonexistent. Its vast, subtle workings are difficult to name, so it is called “indistinct and elusive.” ○ The Imperial Subcommentary: This explains the form of the wondrous source at the utmost limit of emptiness—that is, the Dao from which great De proceeds. The wondrous source at the utmost limit of emptiness is provisionally called the Dao. What is the movement and still form of the Dao as a thing? This wondrous source is neither existent nor nonexistent and is difficult to name. If one calls it existent, it is silent and without form; if one calls it nonexistent, it is clear and still, yet seems somehow to remain. Since neither existence nor nonexistence can name it, it is called “indistinct and elusive.”
Heshang Gong says: Of all things, the Dao alone is indistinct and elusive, coming and going in its own domain.
Rong says: Before knowing what the Dao is, one cannot know what it is that De follows. This makes clear that the Great Dao is hidden, mysterious, profound, and beyond understanding. If one speaks of it as nonexistent, there is a complete, undifferentiated whole; if one speaks of it as existent, it returns once more to nothingness. It returns to nothingness yet is not nonexistent; it is spoken of as a thing yet is not without existence. Existence and nonexistence are not constant, and presence and absence are unsettled. Hence it is called “indistinct and elusive.”
The Cheng commentary says: The ultimate Dao as a thing is nonexistent yet existent; though existent, it is not existent. It is not nonexistent yet is nonexistent; though nonexistent, it is not nonexistent. Existence and nonexistence are unsettled, so it is called “indistinct and elusive.” The text calls it a “thing” to make clear that the Dao is not separate from things, and things are not separate from the Dao. Outside the Dao there are no things; outside things there is no Dao. In function, Dao and things are one; in substance, things and Dao are one. This also makes clear that awakening means things are the Dao, while delusion means the Dao is things. Dao and things are neither identical nor different: they are different yet one, not one yet one; they are both things and Dao, one yet not one. They are neither Dao nor things. Because they are not things, they are not one; because things are not one, they are not one-one.
Third: Clarifying that this sage takes the Three Ones as substance
Scripture: Elusive and indistinct—within it there is an image.
The Imperial Commentary: “Elusive” means nonexistent; “indistinct” means existent. What appears as a sign is called an “image.” It descends from nonexistence.
This scripture explores the profound nature of the Dao. Though the Dao appears as formless vacuity (hu meaning void state) and indistinct manifestation (huang meaning apparent state), within this seemingly indeterminate condition emerges the embryonic forms of all things (revealing all phenomena). This represents the process whereby the fundamental state of Dao (origin) manifests as concrete existence (traces).
Various commentaries emphasize that within this indistinct state resides the principle that generates all things (xiang), while within the profound darkness (yaoming) exists the subtle creative power (jing). The Heshang Gong commentary notes that although the Dao has no form or appearance, it establishes the patterns for all beings (serving as the archetype for all things). Cheng Xuanying explains that this "thing" (wu) is no ordinary object but a divine primordial force, and this "image" (xiang) is not concrete form but the primordial Qi that generates all existence.
Through cultivating their innate nature and returning to original virtue (xiuxing fan de), practitioners can transition from concrete existence (you) back to the source of Dao (wu). This return is not mere dissolution but complete union with the supreme Dao (returning to the ultimate Dao). The scripture's statements about "containing things within" and "containing essence within" simultaneously demonstrate the Dao's potential to generate all things while emphasizing this potential's subtle and immeasurable nature (beyond quantification). It requires the interaction of Yin-Yang and the transformative movement of Qi (establishing substance through Qi) to manifest as concrete phenomena.
This passage elucidates the essential characteristics and operational principles of the Dao. Though profoundly mysterious and elusive (yaoming), the Dao contains genuine and subtle energy (jingzhi) that wisely responds to all things, manifesting unfathomable divine power. This refined energy is utterly pure and authentic (qi jing shen zhen), operating with the precise regularity of seasonal changes (qi zhong you xin), never failing like the unwavering laws of nature.
Commentators throughout history have interpreted this from various perspectives: Emperor Xuanzong of Tang's Imperial Commentary describes the Dao's essence as immaculately pure, accurately responding to all beings' needs. Master Heshang Gong emphasizes how the Dao's vital energy (qi) is authentically real, with its operational patterns profoundly concealed. Cheng Xuanying points out that this subtle energy forms the foundation of the three treasures: qi (vital energy), form, and shen (spirit) - known as the "Three Ones" (sanyi). Though formless, the Dao manifests through the karmic principles of blessing virtue and punishing vice (gan er sui tong).
Regarding the Dao's eternal nature, the text observes that from ancient times to the present (yue zhong fu: observing the origin of all things), the Dao's designation and function remain unchanged. It consistently generates and transforms all existence (shengcheng zhi gong), enabling heaven and earth to maintain their proper order (tian qing di ning). Just as the same terminology has described the Dao's operations across ages, this creative function remains constant. Without coming or going, the Dao comprehends the beginning and end of all things, sustaining cosmic order through its subtle yet authentic principles (jingzhen zhi xin).
The "Xuande Commentary on the Dao De Jing" primarily explores the primordial and universal nature of the Dao, employing multiple interpretive traditions to elucidate how the Dao generates all things and discerns good from evil. Here is a modern reading of its core content:
Regarding the essence of the Dao, various commentaries agree that it transcends time and space (neither coming nor going), yet permeates the beginning and end of all things. Like existing in a state of profound mystery, it appears devoid of karmic retribution, yet in truth, the Dao contains subtle spirituality (Jing with numinous power) and authentic principles (Zhen with concrete reality). Thus, Daoist teachings establish moral instruction—observing the good and evil in all things since ancient times—rewarding loyalty and filial piety with noble titles while punishing usurpers and regicides with penalties.
The Dao simultaneously embraces emptiness and fills the cosmos (spanning the void and pervading the universe). It stands alone and endures eternally, its name likewise persisting undiminished (remaining clear and never fading). Though time divides into past and present, the Dao itself has no coming or going. By observing the primal state of all beings (examining their origins), one comprehends the Dao's function.
The Tang Emperor Xuanzong's commentary explains: "Origin" (Fu) means beginning; the Dao, by examining (yue) the source of all things, enables each to fulfill its generative and developmental purpose. Heshang Gong states that all beings receive their Qi (vital energy) from the Dao, and all human actions follow this principle. Cheng Xuanying supplements this by noting that though the Dao neither comes nor goes, observing the present allows inference of past and future (surveying antiquity to understand the present).
Finally, a question-and-answer format clarifies: How do we know all things originate from the Dao? Because existing beings manifest the Dao's wondrous function (all receive its marvelous efficacy for generation). Just as present vital essences (the Jing of all things today) reveal their derivation from the Dao's essence. Li Rong's commentary emphasizes that observing the present suffices to know the Dao has examined and liberated all beings (delivering the four kinds of life) from antiquity to now—a pattern unchanged through three dynasties. Cheng Xuanying identifies this as Laozi's rhetorical method of self-questioning to reveal how we comprehend the origin of all things.
This scripture elucidates the Daoist wisdom of "yielding leads to wholeness." Laozi suggests that maintaining a flexible and humble attitude in human affairs actually enables self-preservation and the accomplishment of great matters.
The text begins by noting how heaven and earth embrace all things, while sages take Dao and De (Virtue/Power) as their foundation. Just as music requires melodious notes to move listeners, people too must understand the value of yielding to achieve completeness. The examples of Prince Jin (heir of King Ling of Zhou) ascending to immortality on clouds and Li Shaojun (a Han dynasty fangshi) gaining audience with Emperor Wu both demonstrate their mastery of this "yielding wholeness" principle.
Historical commentators offer varied interpretations: Emperor Xuanzong of Tang believed yielding to circumstances preserves oneself; Heshang Gong (Han dynasty Daoist scholar) taught that humility and following the crowd without self-assertion brings completeness; Yan Junping (Han dynasty Daoist scholar) noted rulers too must employ officials wisely to perfect virtuous governance; Cheng Xuanying (Tang dynasty Daoist master) emphasized outwardly harmonizing with all things while inwardly nurturing Shen (spirit), achieving mutual non-harm between self and world.
Concretely: Yielding to others ("bending") preserves one's true nature ("wholeness"); temporary deflection ultimately returns to uprightness; low-lying places gather water; worn-out things renew themselves; taking less gains more, while greed brings confusion. These all exemplify the Daoist art of "advancing by retreating."
(Note: The mentioned "Prince Jin" is an immortal in Daoist lore, "Li Shaojun" a famous Han dynasty fangshi, "Yan Junping" a Western Han Daoist scholar, and "Cheng Xuanying" a prominent Tang dynasty Daoist priest—all significant figures in Daoist tradition.)
This passage expounds the Daoist wisdom for navigating life and self-cultivation. It begins with several metaphors illustrating the principle of yielding gentleness: just as one bends while walking to avoid obstacles without hurting one's feet (as Zhuangzi said, "I walk bending so nothing harms my feet"), so too must we learn appropriate concession in human affairs. Temporarily yielding to accommodate others (compromising oneself to extend others) ultimately leads to upright results; like how low-lying areas naturally fill with water ("the hollow becomes full"), maintaining humble virtue makes one increasingly replete; willingly occupying worn and lowly positions ("the worn becomes renewed") unexpectedly brings renewal.
It then reveals the core essence of Daoist cultivation: steadfastly holding to the undivided Dao ("embracing the One without separation"). Taking less actually leads to gaining more, while greed for abundance brings confusion. Therefore, the sage takes "guarding the One" as the model for all under heaven. Whether cultivating one's person or practicing the Dao, one must maintain a state of pristine simplicity and singular focus. The "One" mentioned here refers to the fundamental truth of Daoism—the state of unity with the natural Dao.
Various commentaries emphasize: Heshang Gong believes humility allows virtue to accumulate; Cheng Xuanying explains transcending discriminations between praise/blame, high/low, honor/disgrace; Emperor Xuanzong's imperial commentary particularly clarifies the principles of yielding to achieve completeness and preserving simplicity for daily renewal. All these interpretations elucidate Laozi's philosophy of "the soft and weak overcoming the hard and strong" in worldly conduct.
Plain-Language Interpretation
The Main Idea of the Scripture
When people focus only on preserving their original nature and holding fast to simplicity, yet go about collecting all kinds of unorthodox methods, their minds can easily become unsettled and confused. Sheep often get lost because there are too many forks in the road. A person’s nature and life are likewise harmed by having “too many paths and too many conflicting ideas.” So the sage holds fast to the One (devoting himself to the Great Dao and keeping his mind undivided), never straying from this middle way. In this way, he can serve as a model for all under Heaven.
Heshang Gong says that taking little can bring greater gain: this is because Heaven’s Dao favors humility, and the spirits dwell in emptiness and stillness. Yan Zun says that although one keeps one’s constraints few, one gains much; it is as if there were still too few things, yet each one finds its proper place. The Cheng Commentary says, “With little, one gains much; with much, one is confused.” “Little” refers to the practices mentioned earlier—bending, becoming whole, being crooked, becoming straight, being low, becoming full, being worn out, and becoming new. They make no distinction between high and low, but rest within the One. “Much” refers to clinging to various opposing methods, such as going along with or resisting things, and being unable to leave either extreme. When one recognizes only a single “middle,” one becomes trapped between the two sides and confused.
“With Much, One Is Confused”
The Imperial Commentary says that having too many methods and engaging in too much deliberate action leads to confusion. Heshang Gong says that too much wealth leads one to worry about how to preserve oneself, while too much learning leaves one unsure whose words to follow. Yan Zun says that trusting only one’s own thoughts and refusing to accept the views of others can make one arrogant and confused through excessive talk and knowledge.
Therefore, the sage holds fast to the One and becomes a model for all under Heaven.
The Imperial Commentary says that the sage holds fast to undivided simplicity, and so can serve as a model for all under Heaven. Heshang Gong explains that “holding” means keeping firm, and “model” means a standard. The sage holds fast to the One, and so can encompass all affairs and serve as a standard for all under Heaven. Rongyi Wu (or a similar commentator) says that “the One” is the Dao. The sage carries the Dao within himself, which is why he is said to “hold fast to the One.” Everything he does is fitting and can serve as a pattern for all things, which is why he is called a “model.” The Cheng Commentary says that “therefore” links this passage to what came before. “Holding” means keeping firm; “model” means a standard. The sage holds fast to this “middle way” and guides living beings, making him an example for all who study and practice under Heaven.
Third, the Results: The Four Virtues Mentioned Earlier Shown in Contrast
“Because he does not display himself, he is clear.”
The Imperial Commentary says that a person who does not show off his virtue, but regularly yields and adapts to circumstances, preserves his virtue and naturally becomes clear. The Imperial Subcommentary (or commentary) explains that this clarifies “bending, one becomes whole”: because a person does not show off his own excellence and is always accommodating toward things outside himself, his virtue becomes clearer day by day. Hence, “because he does not display himself, he is clear.” Heshang Gong says that the sage does not rely on his own eyes to see what lies a thousand miles away; he uses the eyes of all under Heaven, and so can see far. Yan Zun says that the sage does not boast of his intelligence. He lets the people of the world see the world for him, so he need not compete in eyesight even with Lilu, the legendary sharp-eyed man of ancient times.
In Summary
The whole passage says: do not crave “many paths,” “many methods,” or “many views.” Hold fast to the One, avoid clinging to extremes, and do not show off or rely on yourself. This is the way of life the sage sets before all under Heaven.
Collected Commentary on the Mysterious De of the True Classic of the Dao and De: A Plain-Language Interpretation
The Classic
The general meaning of the original passage (Laozi, Chapter 7):
Heaven is long-lasting and Earth endures. The reason Heaven and Earth can last so long is that they “do not live for themselves” and do not take themselves as their purpose. So the sage puts himself last, yet comes to the fore; he sets himself aside, yet preserves himself. Is this not because he is selfless? In this way, he can fulfill what is truly his own—that is, truly preserve himself.
Plain-Language Explanations of the Commentaries
1. Rong’s Comment (overview of the chapter)
This chapter says that Heaven and Earth endure because they do not live for themselves. The sage follows their example, taking his own person lightly, and thereby endures.
The phrases “puts himself last” and the like mean that the sage does not rush to the front or claim credit, and so can stand before others. “Sets himself aside” means he does not make his physical body his sole purpose, and so preserves his life.
“Is this not because he is selfless?”—precisely because he has no selfish motives, he can fulfill what he wishes to preserve: what is truly his own.
2. Cheng’s Subcommentary (Cheng Xuanying) — “The reason Heaven and Earth can last long and endure”
Cheng’s Subcommentary:
Heaven and Earth endure because they have no intention of ‘living’—unlike people, who become attached to seeking longevity and clinging to life.
Heaven and Earth have no personal feelings or preferences; all things find their proper place, and so they endure.
The sage follows Heaven and Earth, forgetting himself and letting go of the self, and so lives long and sees far.
3. Heshanggong’s Commentary — “Because they do not live for themselves”
Heshanggong:
Heaven and Earth do not live for themselves, and so they endure.
The sage follows the example of Heaven and Earth and likewise does not live for himself, and so lives long.
4. The Imperial Commentary — “Therefore he can live long”
The Imperial Commentary:
The sage follows the example of Heaven and Earth, taking selflessness as his guiding principle, and so can live long.
5. The Imperial Subcommentary — “Therefore he can live long” (expanded)
The Imperial Subcommentary:
The sage follows the example of Heaven and Earth, taking selflessness as his guiding principle, and so can live long.
Here, “living long” does not mean clinging to life and fearing death. It means enduring through unity with the Dao and with Heaven and Earth, not forcing the physical body to linger.
6. Heshanggong — “He puts himself last, yet comes first”
Heshanggong:
The sage puts himself behind others (he does not compete to be first), and as a result comes before them (people naturally honor and esteem him).
This means that humility and yielding bring honor.
7. Cheng’s Subcommentary — “He puts himself last, yet comes first”
Cheng’s Subcommentary:
The sage does not compete to be first or scramble for credit, so his reputation for De (Virtue/Power) naturally comes to the fore.
He does not deliberately pretend to stand behind others. Rather, he forgets himself and places himself last, and as a result “comes first.”
8. The Imperial Commentary — “He sets himself aside, yet preserves himself”
The Imperial Commentary:
The sage does not make his physical body his sole purpose (“sets himself aside”), and as a result preserves himself (“preserves himself”).
This does not mean he does not care for his body. It means he is not attached to it, and so it can endure.
9. The Imperial Subcommentary — “He sets himself aside, yet preserves himself” (expanded)
The Imperial Subcommentary:
The sage forgets himself and sets himself aside; he does not fixate on the “I,” and so can preserve himself.
If he clings to the “I” and protects it too fiercely, he harms himself. Setting oneself aside is a method of breaking attachment to the self.
10. Heshanggong — “Is this not because he is selfless?”
Heshanggong:
Precisely because he has no selfish motives, he can fulfill what is “his own”—that is, what he truly seeks: endurance and preservation.
Here “his own” is expressed paradoxically: only through selflessness can one attain what is truly one’s own, true preservation.
11. Cheng’s Subcommentary — “Therefore he can fulfill what is his own”
Cheng’s Subcommentary:
The sage is selfless, and so can fulfill what he wishes to preserve: endurance through unity with the Dao, not narrow self-interest.
Summary (the ideas in one sentence)
| Concept | Plain meaning |
|---|---|
| Do not live for oneself | Heaven and Earth do not live for “themselves,” and so feel no urgency to resist decay |
| He puts himself last, yet comes first | By not competing to be first, he is honored and placed in front |
| He sets himself aside, yet preserves himself | By not clinging to the physical body, he preserves himself |
| Through selflessness, he fulfills what is his own | Selflessness is not a loss; it is the way to endure and fulfill what truly matters |
The chapter’s central idea is this: To follow the enduring example of Heaven and Earth is to forget oneself and be selfless. The sage’s way runs counter to ordinary feelings and draws near to the Way of Heaven.
All things can maintain their De (Virtue/Power) enduringly precisely because they never boast of themselves. Only by not contending with others can no one in the world contend with you.
The imperial commentary (御注) explains: Who would contend with one who does not contend with all things? The imperial subcommentary (御䟽) elaborates: Those who can yield and adapt to nature do so by following the principle of non-contention. The soft and weak often overcome the hard and strong; humility naturally wins hearts. If one can be upright without contention, who in the world could contend with them?
Heshang Gong (Han dynasty commentator) says: This passage means that neither the worthy nor the mediocre in the world can contend with one who does not contend. Yan Zun (Han dynasty thinker) uses the analogy of a shadow following a form and an echo responding to sound: Since one does not contend with all things from the outset, who would come to contend with you?
Li Rong (Tang dynasty Daoist) explains: If one always centers on oneself, blaming others for faults and failing to adapt to them, conflict will arise. But sages can yield and adapt, relinquishing judgments of right and wrong, not contending for fame or merit, and harmonizing with all things. Thus, even in a vast world, no one can contend with them. Cheng Xuanying's (Tang dynasty Daoist) subcommentary praises: This extols those who possess four virtues—they comprehend principles, understand humility and self-restraint, and do not contend with all things. Therefore, no being in the world can contend with one who does not contend.
Chapter 4 cites an ancient saying to summarize the principle that "yielding leads to wholeness": The ancients said, "To yield is to be preserved"—could this be empty words? Truly, it enables one to attain complete preservation.
The imperial commentary explains: The ancients' teaching on yielding and preservation is no falsehood. Those who genuinely yield will surely grasp the principle of preservation. The imperial subcommentary elaborates: This cites ancient words to conclude the path of yielding and preservation. Since antiquity, this teaching has existed—how could it be empty talk? If one can yield and submit, they will indeed attain the principle of preservation.
Heshang Gong says: The ancients' statement that "yielding leads to preservation" is no falsehood—it is truth passed down through the ages. Those who sincerely yield and submit can truly preserve themselves, unharmed as if returning to their parents' embrace. Li Rong says: Sages do not consider themselves infallible, so they cite ancient teachings to explain the principles of yielding and uprightness. These instructions are all genuine records of cultivation. Cheng Xuanying concludes: The ancients' teaching that yielding preserves the Dao is indeed no empty talk. By practicing according to these teachings and not contending with all things, one can achieve perfect De (Virtue/Power).
Explanation of the Scripture’s Structure
This chapter follows directly from the previous one, and its central theme remains cultivating oneself and returning to oneself. It unfolds in four layers: first, it explains that only by embodying the Dao and letting go of words can one grasp the principle; next, it shows that clinging to one’s own mind and competing in agitation lead to impermanence; then it sums up the benefits of letting go of words; and finally, it points out the harm of clinging to teachings.
First: Understanding that embodying the Dao means letting go of words, and so grasping the principle
Water can overcome what is hard through its softness and weakness; De (Virtue/Power) can attain vastness through compassion. Heaven does not speak much, yet the four seasons turn of themselves. When cultivation brings things into order, each of the myriad beings finds its proper place. When a fierce wind is about to rise, the mysterious transformation restrains it amid the vast blue sky; when a sudden downpour is about to fall, the bright sun holds it beneath the clear heavens. Heaven cannot keep venting without end, and earth cannot keep drifting and surging without end. Thus the two powers of Heaven and Earth endure, and the people follow a balanced course. What ordinary thing, then, would dare to run wild and act recklessly?
Kuafu drank up the river and died; Gonggong struck his head against the mountain and killed himself. Such violent conduct is precisely what the Old Lord seeks to warn people against.
“Few Words Are Natural”
Imperial Commentary: “Few words” means “forgetting words.” The text says “few” rather than “forgetting” to make clear that one cannot entirely do without words when using language to confirm the Dao. Once the Dao is realized, words can be set aside; hence the expression “few.” If one can realize the Dao through words without becoming attached to them, one accords with what is natural.
Imperial Subcommentary: This explains that one must not cling to verbal teachings. Words are contained within the principle; if one clings to verbal teachings, one has not understood the teaching. But if one forgets words altogether, one loses the stepping-stone by which words lead to realization of the Dao. One must therefore understand that words articulate the principle and cannot be entirely forgotten; once the principle is understood, words can be forgotten, which is why the text says “few.” If one can use verbal teachings to realize what is subtle and profound, without clinging to the fish trap or the snare—that is, without rigidly holding to written words—one accords with what is natural. Hence it says, “Few words are natural.”
Heshanggong: “Few words” means cherishing one’s words; to cherish one’s words is the natural Dao.
Rong’s Commentary: “Few” means little, while “words” means much. “Many words bring repeated failure; few words accord with the Dao”—hence the text says “natural.” The Dao is neither empty nor existent, and the principle cannot be called either sparse or abundant. The point is that many words cause one to lose what is true, while few words accord with the Dao.
Cheng’s Subcommentary: “Few” means simple and sparse; “few words” means speaking little.
This passage discusses an idea like “A whirlwind does not last through the morning; a violent rainstorm does not last through the day” from the Dao De Jing. Drawing on different commentaries, it explains that the highest Dao cannot be grasped by rigidly clinging to words and doctrines.
Forgetting words and “Twofold Mystery”
What is called nearly “forgetting words” and following nature points toward the ultimate of the Twofold Mystery (Chongxuan), a Daoist term for the most profound and subtle Dao, described as “the mystery within mystery.” To understand the highest Dao, one cannot rely on speaking at length or setting up doctrines: once one begins to speak or becomes attached to a teaching, it is easy to depart from the underlying principle. One must let go of attachment to words and loosen one’s grip on doctrines to accord with the empty, mysterious Dao.
Clinging and restless striving lead to impermanence
The second section explains that when the mind grips tightly and grows restless with competition, it loses constancy.
“A whirlwind does not last through the morning; a violent rainstorm does not last through the day.” A fierce wind cannot rage from morning until evening, nor can a sudden downpour continue all day.
The Imperial Commentary explains that fierce, violent wind and rain quickly cease, yet harm living things. In the same way, rigid attachment to teachings expressed in words leads one to lose sight of the Great Dao.
The Imperial Subcommentary says that a whirlwind is a fierce, rapid wind, and a violent rainstorm is a sudden, intense downpour. Wind ordinarily scatters things, while rain nourishes them; when wind and rain become fierce and violent, they instead cause harm and cannot last. Likewise, teachings expressed in words are meant to explain the principle. If one clings to words and becomes stuck in doctrines, one cannot awaken to the truth and is bound to lose the Dao and become confused. Thus wind and rain should not rage violently, and one should not become fixated on teachings expressed in words. The image of wind and rain illustrates that forgetting words accords with nature.
Heshang Gong says that the whirlwind and violent rainstorm are metaphors for fierce winds and sudden downpours that cannot last.
Another commentator says that even violent winds and rain cannot continue all day. How, then, can people who speak excessively and act rashly protect themselves from harm? Speaking little and following principle is like “ten days of rain and five days of wind”; excessive speech is harmful, like a whirlwind and a violent rainstorm.
The Commentary on the Meaning explains that a fierce wind and violent rainstorm cannot last even a whole morning, much less an entire day. This is a metaphor for becoming confused by excessive speech and rigid adherence to doctrines, and for rashly forcing one’s actions in pursuit of quick results. Such conduct goes against the highest principle and cannot last. The whirlwind and rainstorm serve as images; the difference between “morning” and “day” may represent thoughts constantly changing. Taken together, they both speak of impermanence.
“Who causes this? Heaven and Earth.”
The Imperial Commentary says: Heaven and Earth are vast, yet even they cannot sustain violent action for long. How much less can people who cling to words and become stuck in doctrines, thereby harming the Great Dao, hope to attain complete awakening?
The Imperial Subcommentary asks, “Who creates these whirlwinds and violent rainstorms?” The answer is Heaven and Earth. Heaven and Earth are vast, yet even they cannot sustain violent action for long. How much less can ordinary people, stuck in teachings expressed in words and acting rashly and deludedly, hope to realize the truth if they cannot empty themselves of attachment and gradually reach the ultimate state?
Overall meaning
The highest Dao calls for forgetting words and setting teachings aside in order to accord with the empty and mysterious. Clinging to the mind, striving restlessly, and rigidly holding to teachings are like whirlwinds and violent rainstorms: their force may be great, but they cannot last, and they can “harm living things” or “harm the Dao.” Even Heaven and Earth cannot sustain violent action for long; people therefore should not expect lasting awakening through clinging to words and speaking excessively.
Who causes this? Heshanggong explains: “Who” asks who brings about violent winds and torrential rain—the answer is Heaven and Earth. Even Heaven and Earth cannot keep violent winds and torrential rains going for long; they do not blow or pour without cease from morning until evening—how much less can human beings do so? Heaven and Earth are wondrous beyond measure; together they summon violent winds and torrential rains, yet even they cannot sustain them for a full day—how much less can a person keep rash, fierce conduct going for long?
Cheng Xuanying’s commentary glosses dun as “who.” Here the text first poses a question: who brings about such wind and rain? The answer is the two root powers, Heaven and Earth. Heaven and Earth generate and transform the myriad things and possess immense divine efficacy; even violent winds and sudden rains cannot last—how much less can someone who acts in haste and agitation persist for long?
Third layer: forgetting words and attaining the Dao.
Therefore, one who follows the Dao…
The imperial commentary says that one who follows the Dao should not cling to words and doctrinal teaching.
The imperial subcommentary explains that cong means to follow. When emptiness and stillness reach their utmost, one can grasp the Dao’s subtle, empty efficacy; the Dao’s functioning has no fixed boundary—it pervades the myriad things and never stagnates. Thus whoever seeks to grasp this subtlety and align with the way things are should not be attached to anything.
Heshanggong says cong means how one acts. In affairs, a person should be quiet like the Dao, not rash and fierce like violent wind and rain.
Rong’s note says the Dao is pure, still, empty, and without reckless action, yet it can rescue the many and benefit the myriad things. Whoever in conduct and action follows the Dao, the Dao can also manifest within that.
Cheng Xuanying’s subcommentary explains cong as aligning with circumstances, and shi as the myriad affairs of the world. A person of supreme virtue can discern principle within concrete things and also contemplate the myriad things from within principle; therefore when aligning with worldly affairs, the inner mind remains empty, still, and unobstructed. This matches the idea that “one of great De simply follows the Dao.” “The Dao is obtained therein” means the Dao lies within the pattern of affairs; thus the realm contemplated merges with the mind, and the mind that contemplates and what is contemplated are no longer separate. “The Dao is obtained therein” is attaining the Dao.
Dao—being the same as the Dao.
The imperial commentary says one who grasps the Dao, once enlightened, forgets words and teaching, and therefore can be the same as the Dao.
The imperial subcommentary explains that one who aligns with the Dao in action is called “one of the Dao.” Being able to act in accord with the Dao, one does not stagnate or cling; after comprehending words and teaching, one no longer binds oneself to the limits of language, and therefore can be the same as the Dao.
Heshanggong says “one of the Dao” means one who delights in the Dao; “the same as the Dao” means merging with the Dao.
De—being the same as De.
The imperial commentary says De is the name for the Dao’s functioning. If a person can grasp the Dao without claiming its merit, what is enacted becomes the same as the Dao’s operation.
The imperial subcommentary says De is the functioning of the Dao.
On the Name “De”
The name “De” refers to the Dao’s function being applied to the myriad things, allowing each to gain something. This is why it is called De.
“Those” refers to people who realize the Great Dao. They act in accordance with it. They not only understand and transcend on their own, but also extend their merit and virtue to all living beings, allowing everyone to benefit from their De. People of De often “forget their achievements”: they do not cling to their own accomplishments. Everything they do accords with the workings of the Dao, which is why the scripture says, “Those of De are one with De.”
Earlier Commentaries (in brief)
Heshang Gong: De refers to those who delight in practicing the Dao. To be “one with De” is to have one’s actions accord with De.
Rong Hao: De nurtures the myriad things and enriches all people. When a person practices De, they accord with it, and De also “finds” such a person.
Cheng Xuanying: The Dao is the constant substance; De is the De of the highest virtue. When embodying and teaching the Dao, one forgets words; when practicing De, one becomes one with the highest De. The highest De naturally responds and accords with such a person. The Dao is the substance of De, and De is the function of the Dao, which is why the scripture speaks separately of the two names, “Dao” and “De.”
Section Four: The Fault of Clinging to Teachings—“Those Who Are Lost Are One with Loss”
Imperial Commentary: Clinging rigidly to teachings and becoming trapped in words prevents one from awakening. Failure to awaken means losing one’s way in the Dao, and thus becoming one with “loss.”
Imperial Subcommentary: “Loss” means clinging to and rigidly adhering to teachings, thereby losing the Great Dao. Teachings are like a fish trap or a snare for catching rabbits: these are means for obtaining fish and rabbits. If one holds on to the trap or snare instead of letting go, one will never obtain the fish or rabbit. Clinging to teachings means losing the wondrous principle; losing the wondrous principle makes it impossible to attain the Dao. This is what “one with loss” means.
Heshang Gong: “Loss” refers to people who act recklessly according to their desires and lose their way within themselves. To be “one with loss” is to belong to the same kind as those who have lost their way.
Rong Hao: Those who do not act in accordance with the Dao and De, but cling to the names of benevolence and righteousness, share in the evil of evildoers, just as they share the punishment of those who are penalized.
Cheng Xuanying: Deliberate action, restless rivalry, and clinging to teachings give rise to confusion. If one’s conduct is the same as that of people who have “lost the principle,” one cannot empty oneself and merge inwardly with the Dao. “Loss” still means losing the Dao. The Scripture of the Ascent to the West says: “Those who did not study in previous lives lose even more in this life”—like mistaking one’s neighbor for someone else or taking the wrong path.
Those who are one with the Dao, the Dao also gains; those who are one with De, De also gains; those who are one with loss, loss also gains.
Imperial Commentary: A fangzhu—a bronze vessel used in ancient times to collect dew—draws up water; a yangsui—a concave mirror—draws forth fire. Like things respond to one another, and the principle is clear.
Imperial Subcommentary: This explains that “things of the same kind resonate with one another”: when a tiger roars, the wind rises; when a crane calls, its mate answers. When natures differ, liver and gallbladder can be as far apart as Chu and Yue; when intentions accord with the Dao, Yi and Xia can become one. The Dao meets in accord with those who are one with it; De meets in accord with those who are one with it; loss meets in accord with those who are one with loss. This does not mean that the Dao or De selfishly chooses whom to favor. Rather, the human heart turns toward what it seeks, and things of the same kind naturally respond.
All things in the world attract and resonate with their own kind. When you align with the Dao (the fundamental principle of the universe), the Dao responds to you in turn; if you resonate with "loss" (a state of deviation from the Dao), loss will also come seeking you. Just as the ancients used the "fangzhu" (a bronze plate for collecting water under moonlight) to draw forth flowing water from lunar reflections, or the "yangsui" (a bronze mirror for kindling fire from sunlight) to generate flames when facing the sun—this illustrates the principle of natural resonance.
Heshang Gong explains: Those who harmonize with the Dao will find the Dao gladly accepting them; those who align with De (the manifestation of the Dao) will have De willingly follow them; while those who associate with error will find error clinging to them. Yan Junping further clarifies: When human actions follow the Dao, the Dao accommodates them; when behavior accords with De, De responds accordingly. Conversely, if actions stray from the right path, that state of deviation will shadow them relentlessly.
When one's faith in the Dao lacks firmness, doubt and disbelief arise. Emperor Xuanzong's commentary notes: Clinging to doctrinal texts without grasping their true essence demonstrates insufficient faith. Though such individuals may outwardly profess belief, they become trapped in the fog of dogmatism, drifting ever further from genuine mystical realization. Like standing on tiptoe to appear taller (as mentioned in "the tiptoer cannot stand firm"), the effort ultimately backfires.
Master Rong adds: Those truly aligned with the Dao gain its recognition, while those who deviate will ultimately be forsaken by it. Cheng Xuanying's annotation emphasizes: Seeking the Dao through mere literal interpretation means professing belief in name only without true understanding—such individuals remain skeptical of profound mysteries. As Chapter 24 states, forcing outcomes yields the opposite result. This continues the earlier discussion about impatient seekers, further illustrating how striving too hard leads instead to losing the Dao.
An Explanatory Commentary on the Mysterious Virtue of the True Scripture of the Dao and Its De
Admonition and Renunciation (Summary of the Chapter’s Main Idea)
This chapter follows on from the previous one and chiefly urges people to abandon two attitudes: “standing on tiptoe” and “striding beyond one’s place.”
Throughout the vast cosmos, only the sacred Dao of the Mysterious Origin is revered; within the Eight Heavens, all honor the true teachings of the Yellow Emperor and Laozi. Humility and gentleness are the foundation: do not stand on tiptoe or stride beyond your place. Inheriting the “Mother of Qi,” which gives life and transformation to the myriad things, one also takes as a model the “Father of Learning,” who instructs the ignorant. Majestic in Wuwei (non-action), bright and pure—like a wine vessel that cannot be drained by drawing from it, yet unlike a pool of courtly strength whose depth can be measured. The more one looks up to it, the higher and more distant it seems; how could it be compared with the blue of the sky? It dwells in the mud without being stained, gathering into a pure, empty stillness beyond all reckoning. It can remain amid the world’s dust while always tranquil. This is an image for lamenting the pride taken in leftover food and the display of needless conduct. When it sits upright and still, purple Qi streams toward the western pass; when it rests quietly in Wuwei, white light is heard of in the southern calendar. To know its mystery, look here.
Scripture
Those who stand on tiptoe cannot stand firm; those who stride beyond their place cannot walk far.
People who rise onto their toes to look into the distance cannot keep their balance. Those who take exaggerated strides, carrying things as they go, cannot travel far.
Imperial Commentary
“Standing on tiptoe” means rising onto one’s toes to look into the distance. “Striding beyond one’s place” means stepping over something or carrying an object while walking. These are metaphors: those who think themselves superior and hurry to make themselves conspicuous will never attain genuine clarity. Just as one cannot stand for long by rising onto one’s toes or travel far by taking exaggerated strides, neither can such conduct be sustained.
Expanded Commentary
“Standing on tiptoe” means rising onto one’s toes to look into the distance. “Striding beyond one’s place” means stepping over something or carrying an object; here, both are used as metaphors. Stretching one’s neck and rising onto one’s toes to see farther makes the body unsteady, so one cannot remain standing for long. Walking with exaggerated strides while carrying something makes the object an obstacle to one’s steps, so one cannot travel far. This follows the same principle as the later phrases “showing oneself” and “asserting oneself”: one who stands on tiptoe cannot remain standing; one who strides beyond one’s place cannot travel far. One who shows oneself is not clear-sighted; one who asserts oneself does not win recognition. The meaning can be inferred from this.
The Riverbank Duke says
“Those who stand on tiptoe cannot stand firm”: to stand on tiptoe means to push ahead and reach upward. It refers to people who covet authority, pursue fame, and rush to establish merit and win honor. Such people cannot maintain their position or follow the Dao for long.
“Those who stride beyond their place cannot walk far”: they regard themselves as superior and place themselves above everyone else. The people will unite to suppress them, preventing them from carrying out their aims.
Rong says
“Striding beyond one’s place” means stepping over; “standing on tiptoe” means rising onto one’s toes. Walking slowly and gently allows one to travel for a long time. Taking exaggerated steps, rising onto one’s toes, and splitting off from the proper course do not carry one far. This shows that humble and yielding people can endure, while those who stride beyond their place, rise onto their heels, and boast of their own merit bring danger and ruin upon themselves.
Cheng’s Commentary
“Those who stand on tiptoe cannot stand firm”: standing on tiptoe means longing for what others have and rising onto one’s toes. “Those who stride beyond their place cannot walk far”: striding beyond one’s place means arrogance. If people who rush ahead do not hold the Dao in their hearts, they cannot preserve the true and embrace simplicity. Instead, they envy external things all the more. Every thing has its own proper measure; one must not seek more than is fitting. Having already gone against that measure, how could standing on tiptoe last? And how could arrogant, exaggerated strides carry one far? Those who cultivate the Dao should guard against striding beyond their place and standing on tiptoe.
This scripture passage primarily expounds on the principle of maintaining humility and discretion in human conduct. Both Laozi and Zhuangzi emphasize that arrogant, self-satisfied behavior and ostentatious displays invite misfortune.
The phrase "those who display themselves lack clarity" is first explained: those who enjoy flaunting their abilities and promoting themselves actually provoke resentment. As Heshang Gong notes, such individuals constantly believe their appearance refined and conduct correct, yet appear crude and vulgar in others' eyes. Cheng Xuanying further observes that those unable to forget themselves and always seeking attention are fundamentally unwise.
Next comes "those who assert themselves lack distinction": stubborn people who always consider themselves right and others wrong become targets of collective criticism. The Imperial Commentary points out that such individuals seeking fame through eccentricity only invite more censure, ultimately obscuring their reputation. Cheng Xuanying adds that those habitually self-righteous and critical of others find their virtue (De) overshadowed by public opinion.
Finally, "those who boast of achievements lack merit": those who trumpet their accomplishments gain no true credit. The Imperial Commentary explains that yielding constitutes the foundation of virtue (De), while forcibly claiming merit only provokes conflict. Heshang Gong states that self-praise ironically causes the loss of merit. Yan Junping extends this to governance, noting that rulers boasting of military exploits lose popular support and invite resentment.
Zhuangzi illustrates this through allegory: even the legendary roc (a divine bird) must rest appropriately, as no position of power lasts forever, and show-offs ultimately meet sorrow. By contrasting the "four delusions" (self-display, self-assertion, self-praise, and self-aggrandizement) with the "four virtues," this passage warns spiritual cultivators to avoid these pitfalls of ego-driven behavior.
A Plain-Language Interpretation
When the heart is not balanced, the ancestral temple and state altars are endangered, and a lifetime brings no achievement
If the heart cannot remain centered and calm, the ancestral temple and the altars of the land and grain will be put at risk, and a person will find it difficult to accomplish anything of lasting value. Those who boast of their own deeds and seek fame for themselves often fail to obtain what they want. In the end, they have no real achievement to show.
Those who boast of themselves do not endure
People who like to praise themselves and show off their abilities will be looked down on by others, and so cannot last. The ancients often said, “Great Virtue seems foolish.” The wise understand this principle. Those who flaunt their status and reputation and reveal their ugly conduct invite ridicule and resentment. Others will not esteem them. Hence the saying, “Those who boast of themselves do not endure.” The Heshang Gong Commentary says: “Those who like to exalt themselves cannot endure for long.” The Cheng Commentary says: “To boast and elevate oneself, to act arrogantly and treat others with contempt, is foolishness and a lack of lasting Virtue. How could such a person endure?”
A metaphor urging people to reject what is repellent: leftovers and excrescences
Scripture: “In relation to the Dao, these are called leftovers and excrescences. All things may loathe them, so those who have the Dao do not abide in them.”
Imperial Commentary: “Behaviors such as seeing oneself as right and insisting on one’s own correctness are, when discussed in relation to the Dao, like leftover food and excrescences. Even ordinary things loathe them, so those who have the Dao do not engage in such conduct.”
Cheng Commentary: “‘Leftovers’ means food that remains uneaten; ‘excrescences’ means growths that protrude from the body. Leftover food is filthy, and an excrescence is an affliction of the body. These are used to compare behaviors such as seeing oneself as right and insisting on one’s own correctness: in relation to the Dao, they are like leftovers and excrescences, loathed by everyone. An ‘excrescent conduct’ is to treat such behaviors as virtues, when in fact they are growths that disfigure Virtue. The Spring and Autumn Annals says, ‘People will not eat what I leave behind.’ The Zhuangzi says, ‘Do dangling excrescences and hanging growths emerge from one’s bodily form, yet exceed one’s nature?’ All things may loathe them, so the noble person who has the Dao does not place himself among them.
Heshang Gong Commentary: “In relation to the Dao, these are called leftovers and excrescences. ‘Excrescence’ means greed. If this self-boasting person were to govern the state, he would levy the surplus revenues day after day to feed himself; his conduct would be loathed by all. In office, this person would constantly seek to harm others, so there is no one who would not fear and loathe him. ‘Those who have the Dao do not abide in them’ means that a person who has the Dao does not dwell in such a state.”
Rong Commentary: “Leftover food cannot be eaten; excrescences cannot be allowed to remain.”
This passage elucidates the Dao De Jing's discourse on boastful behavior. It states that those who elevate themselves by flaunting sacrificial rituals or parading virtuous deeds cannot truly approach the Dao (the Way). The confused and deluded may delight in such conduct, mistaking it for righteousness; while those who comprehend the deeper principles despise such hypocrisy, recognizing its falsity and thus refraining from indulging in it.
The commentary employs the metaphor of "leftover food and superfluous growths": "leftover food" resembles the dregs of a meal, while "superfluous" refers to useless bodily excrescences (as Zhuangzi describes them, like dangling skin tags). The so-called cultivation of those swollen with pride is, in the face of true Dao, as repulsive as spoiled food or tumors. All things in the world detest such redundant and worthless things—excess flesh is useless to the body, and ostentation (kua, showing off) is useless to conduct. How, then, could those who truly awaken to the Dao fix their minds on such vain and exaggerated actions?
Here, the text emphasizes that cultivation of the Dao requires discarding external extravagance. Genuine practitioners do not pursue superficial displays or the praise of others, just as people instinctively loathe superfluous growths on their bodies. Those who awaken to the Dao naturally distance themselves from such artificial behaviors.
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