《道德真經玄德纂疏》Vol. 8

The "Compiled Commentary on the Profound Virtue of the Dao De Jing" chapter primarily discusses principles for governing a nation and cultivating one's character, presenting three progressive insights: first, it reveals how desire and forceful striving lead to failure; next, it enumerates various manifestations of willful action (youwei), showing these to be impermanent; finally, it contrasts this with the sage's wisdom of transcending worldly attachments and following natural spontaneity.

The first section addresses the harm of forceful striving. A ruler truly embodying the Dao would never seize the empire by force, but rather aligns with the Mandate of Heaven (Tianming) and the people's will. Take King Wu of Zhou overthrowing the Shang tyrant Zhou Xin—this followed Heaven's decree, whereas Xiang Yu's failed struggle against Liu Bang resulted from defying destiny through brute force. Historical examples like Emperor Gaozu of Han gaining the empire through humility versus Qin Shi Huang losing it through tyranny all demonstrate the futility of coercion.

The scripture states: "Those who would forcibly seize the empire—I see them failing to attain their goal." Emperor Xuanzong of Tang annotates: The imperial throne represents the supreme position, attainable only by those bearing Heaven's mandate. Those attempting violent seizure resemble ferocious bandits—not only failing to gain the empire but inviting calamity. Here Laozi warns that such individuals are doomed to fail. The term "have no choice" (不得已) serves as an emphatic particle affirming this inevitability.

The Heshang Gong commentary explains: Those seeking to seize the empire desire to become its master. Yet the empire is a sacred vessel that cannot be obtained through coercion. For those who would force their way, I perceive their inevitable failure—because all things under heaven follow their own natural patterns (ziran), beyond human power to forcibly alter.

Laozi's Daode Jing (Classic of the Way and Virtue), through multiple commentators' interpretations, reveals the core principles of governing the world:

The world is a sacred vessel (shenqi) that cannot be controlled through forceful means. Those who attempt to rule the people with deliberate action (youwei), I foresee their inevitable failure. The Dao of heaven abhors complexity and chaos, while human hearts reject excessive desires. The commentary by Yan Junping notes that the world is shaped by divine forces and coalesced through the harmonizing energy of Taihe (Great Harmony)—even the wisdom of sages cannot fully comprehend it, let alone control it through violence.

Heshang Gong explains that the "sacred vessel" refers to the people, who are the most spiritually profound beings between heaven and earth. The divine spirits (shenling) favor tranquility, and governing through deliberate action disrupts the innate simplicity of human nature. Cheng Xuanying further clarifies that all sentient beings possess spiritual awareness (hanshi zhi lei xi you jingling) and can perceive the Dao, hence they are called the "sacred vessel." This term also refers to the imperial throne.

The commentators collectively emphasize: to lead the world and become a ruler of moral transformation, one must maintain a mind of emptiness and stillness, free from selfish desires. If one employs forceful methods, the moment they seek control, signs of failure will appear. The commentary by Master Rong adds that true governance should promote the world’s welfare without seeking personal gain, eliminate its harms without claiming merit, so that all under heaven may bask in the virtue (De) of the ruler, and all things naturally return to harmony.

The Imperial Commentary (Yushu) particularly warns treacherous ministers and rebels: the imperial throne (dabao zhi wei) is bestowed by the divine powers of heaven and earth, and only a ruler with enduring virtue can retain it. If violent usurpers seize it by force, they will harm the world like venomous insects. Thus, those who forcibly take it will surely fail, and those who stubbornly cling to it will surely lose it.

In summary, this passage uses the metaphor of the "sacred vessel" to illustrate that the way of governance lies in non-action (wuwei), in accordance with nature. Forceful intervention only backfires, while maintaining stillness allows all things to flourish (pinwu xianheng). This serves as a crucial warning to rulers and a fundamental rejection of "deliberate governance."

Forcible possession and clinging to desires lead to failure and destruction, the loss of life and destiny. If a ruler clings to power and indulges selfish desires, they will lose their state and ruin the ancestral altars. Whatever is forcibly held will ultimately be lost.

Emperor Xuanzong's commentary notes: Even if one attains the imperial throne by the Mandate of Heaven, clinging possessively to this position—oppressing the spirits (Shen) and defying the Dao—will cause Heaven to strip it away. This serves as a warning to rulers. Whether pacifying chaos or inheriting the throne, a sovereign should manifest Virtue (De), eliminate corrupt governance, and understand the suffering of the people. If they monopolize power, oppress the populace, and plunge the state into disorder, they will invite Heaven's calamities and the wrath of both humans and spirits, inevitably losing their rule.

Heshanggong explains: Forcibly controlling education and transformation destroys true nature, breeding only hypocrisy and deceit. This passage reveals the truth of impermanence through contrasting phenomena:

All things sometimes lead and sometimes follow; like warm exhalations and cold gusts; what is supported thrives, what is suppressed weakens; aligning with the Dao (the Way) brings success, while losing Virtue (De) ensures failure. Emperor Xuanzong further elaborates: This demonstrates the constant flux of all things, where fortune and misfortune intertwine. Warmth and cold, strength and weakness, success and ruin—these opposites perpetually interact, defying fixed standards. Only by aligning with the people's will can lasting support be gained.

Heshanggong emphasizes: The actions of those above determine the imitation of those below. Where there is warmth, cold must follow; where there is strength, weakness must arise; where there is stability, danger lurks—clearly warning rulers against governing or cultivating themselves through force. Cheng Xuanying concludes: All artificial methods may appear to offer a forward path, but they inevitably bring consequences in their wake.

Plain-language commentary

(Continuing from the eight methods above: following, warmth, cold, flourishing, decline, and so on)

When things gather, they join together; when they scatter, they are destroyed. If one acts through deliberate effort, even success must end in failure. If one follows Wuwei (non-action), one can bring things to completion again after they have fallen apart.

Cheng’s subcommentary: “‘Things may act or follow’—here, ‘things’ means all things in the world. To act is to initiate movement oneself; to follow is to move in response to others. Things may sometimes begin on their own and later follow others, showing that power is never fixed. ‘Sometimes one breathes out warmly, sometimes coldly’: breathing out warmly represents wealth and honor, while breathing out coldly represents poverty and low status. Things may go from honor to low status, or from wealth to poverty, just as the blazing heat of midsummer gives way to the bitter cold of winter. The seasons’ warmth and chill are never fixed, so how could people’s status ever be fixed? ‘Sometimes strong, sometimes weak’: those who flourish cannot endure forever and will eventually decline. That is why the text below says, ‘When things grow strong, they grow old.’ The Scripture of the Western Ascension also says, ‘What flourishes must decline.’ This shows that prosperity and decline are never fixed. ‘Sometimes carried on, sometimes ruined’: ‘carried on’ means continuing without interruption, while ‘ruined’ means abandoned and destroyed. Continuity is called completion; abandonment and destruction are called collapse. This shows that safety and danger are never fixed. Zhuangzi says, ‘Its completion is its destruction.’ These eight examples of change and uncertainty show that all things are impermanent. Therefore, those who govern the state or cultivate themselves must not act deliberately, cling rigidly, or seize things by force.

The third pair: revealing the Sage’s subtle capacity to relinquish

Scripture: Therefore, the Sage discards excess, extravagance, and overindulgence.

Imperial commentary: The Sage sees that things never remain constant in acting or following, and knows that whatever one clings to will inevitably be lost. Therefore, the Sage removes what is excessive.

Imperial subcommentary: The Sage who governs the world sees that acting and following are impermanent, and knows that prideful insistence and grasping inevitably lead to loss. The Sage therefore restrains the self and examines desire: removing excessive contrivance, extravagant clothing and amusements, and unrestrained desire. These may be divided into three categories by name, but in essence they are all one: excess, extravagance, and overindulgence are all forms of going too far.

Heshanggong: “Excess” means craving sensual pleasures; “extravagance” means lavish clothing and food; “overindulgence” means palaces, halls, and terraces. By removing these three, remaining in moderation and harmony, and practicing Wuwei, the world will naturally flourish.

Yan Zun: “Excess” means deliberate action, “extravagance” means a lack of moderation and harmony, and “overindulgence” means being grand and imposing. These must therefore be cast aside.

Rong Yi: Extravagance and overindulgence are forms of deliberate action. Chasing desires is excess; indulging in luxury is extravagance; pursuing pleasure without limit is overindulgence. The Sage casts these aside by keeping the mind open and knowing contentment.

Plain-Language Commentary on the Collected Explanatory Notes on the Mysterious De of the True Classic of the Dao

I. Continuing from the Previous Chapter: Avoid Excess, Extravagance, and Overindulgence

“Excess” means going too far or overdoing things. “Seeing the plain and holding to the uncarved” means staying true to simplicity and one’s original nature. “Avoiding extravagance” means setting aside showiness and luxury. “Forgetting pleasure, and then having enough joy” means being calm and content without relying on stimulation from external things. “Avoiding overindulgence” means setting aside excess and ostentation.

Cheng Xuanying’s commentary (general explanation): The sage who embraces the Dao has an original nature that is empty and subtle. He therefore does not cling to the eight practices mentioned above, and can instead cast off the three faults that follow. “Excess” means going too far in sound and spectacle. “Extravagance” means making clothing and playthings luxurious. “Overindulgence” means building palaces that are too large. By putting aside these three delusions, one can keep to the center. In governing a state, this brings lasting good fortune; in cultivating oneself, it brings long life and enduring vitality.

II. Why Chapter Thirty Appears Here (Chapter Sequence)

The chapter “When Assisting the Ruler with the Dao” (Chapter Thirty) follows directly from the previous one. The previous chapter says that a ruler should not stubbornly rely on deliberate action to govern. This chapter says that ministers who assist the ruler should also put an end to warfare and act in accordance with the Dao.

The chapter has three parts: first, ministers should use the Dao in their service and resolve not to expand through force; second, those who act in accordance with the Dao do not boast or contend for credit; third, deliberate, forceful action goes against the Great Dao and inevitably brings danger and ruin.

III. The First Part: Assisting the Ruler and Putting an End to War through the Dao

Clouds add to the dragon’s power, and water helps the great bird soar; Heaven and Earth change color in response. A ruler, too, depends on worthy ministers. When Emperor Gaozong found Fu Yue, the Shang dynasty was restored to strength; when the King of Yan lost Yue Yi, the state’s fortunes came to an end. The principle is the same: people can bring the Dao to greater reach. A wise ruler who finds a worthy minister is like a wild goose gaining its wings; a sage king who meets a good minister is like soup made complete with salt and sour plum. Jiang Chong died at Fengchi, while Huo Guang’s portrait was placed in Qilin Pavilion—both are examples of ministers serving their rulers.

IV. Scripture and Commentaries

Original Text

“One who assists the ruler with the Dao does not use military force to dominate the world. Such actions tend to rebound.”

Imperial Commentary (Commentary by Emperor Xuanzong of Tang)

If a minister can assist the ruler through the Dao, he should make gentleness and the transformation brought about by De (Virtue/Power) his foundation. He should not use military might to assert dominance over the world. Weapons are instruments of ill omen, and war is a perilous undertaking. If one uses force against others, they are sure to retaliate. Once war begins, retaliation cycles on, and victory or defeat cannot be predicted.

Imperial Subcommentary (Commentary by Cheng Xuanying)

“To use” means to employ. “To assist” means to support. “To rebound” means to be repaid or to turn back upon oneself.

A minister should use the way of Wuwei (non-action) to guide and support the ruler, so that the ruler may become like Yao and Shun. In the court, ministers should dance with shields and feathered banners, symbolizing the end of warfare and the cultivation of civil virtue; throughout the realm, people should cultivate the civil virtues. By holding to the image of the Great Dao, the ruler can bring the world to submit.

Note: This chapter corresponds to Chapter Thirty in the received text of the Dao De Jing. “Imperial Commentary” and “Imperial Subcommentary” refer to an emperor’s commentary from the Tang dynasty and Cheng Xuanying’s explanatory subcommentary. This scripture, commentary, and subcommentary structure is common in the Daoist Canon.

This scripture primarily discusses the perils and consequences of militarism.

Those who assist their ruler with the Dao (the Way) do not rely on military force to dominate the world. A truly virtuous minister governs through moral transformation rather than armed might. If one resorts to violence to invade others, retaliation is inevitable, leading to endless cycles of vengeance where victory and defeat remain uncertain.

Heshang Gong explains that assisting a ruler with the Dao means aligning with the Heavenly Way and practicing benevolent virtue (De), which naturally subdues adversaries. When handling affairs, one should reflect on oneself rather than blame others. Master Rong further elaborates that a wise minister should transform the world through virtue, not force. Governing with virtue brings natural peace, whereas military conquest only perpetuates a vicious cycle of mutual aggression.

Cheng Xuanying expands on this, stating that assisting a ruler with the Dao requires abandoning warfare and cultivating civil virtues, guiding the people through moral conduct. If we interpret "soldiers" as the inner poisons of greed, anger, and delusion, or the disturbances of the six senses, then external violence invites enemies, while inner malice invites retribution.

The scripture continues by noting that where armies encamp, thorns will overgrow, and great wars inevitably lead to years of famine. This is because warfare disrupts agriculture, leaving fields untended and overgrown. The killing aura of weapons also disrupts natural harmony, causing droughts and floods that ruin harvests, ultimately resulting in famine. Such are the inevitable consequences of warmongering.

Heshang Gong observes that military occupation wastes farmland, leaving it uncultivated. Imperial commentaries emphasize that mobilizing armies burdens the people with forced labor, disrupting the farming seasons. War consumes vast resources, and the baleful energy of weapons disrupts the harmony of Heaven and Earth, inviting natural disasters, crop failures, and ultimately calamitous years. These are the unavoidable evils of militarism.

Plain-language interpretation

Laozi says: “After a great army has passed, years of famine often follow.” Heaven responds with baleful energy, harming the grain crops; when the grain is gone, people suffer. This is retribution for using troops in ways that injure Heaven and harm living things.

Cheng Xuanying explains: Wherever troops pass, they injure people and damage things. Brambles and foul weeds grow thick, and crops fail to grow. This is also like a mind that pursues things outside itself: it only adds to harmful actions and produces no good or kindness.

“Therefore, the good achieve their aim and stop; they do not dare use force to assert their strength.” Those skilled in warfare seek only one “achievement”: to stop the enemy and bring peace to the people. They do not dare to flaunt their strength or use superior numbers to oppress the weak.

“Achieve the aim, but do not boast; achieve the aim, but do not claim the credit; achieve the aim, but do not grow arrogant.” “Do not boast” means that even after stopping an enemy’s invasion, one must not brag about one’s merits. “Do not claim the credit” means not taking credit that belongs to others. “Do not grow arrogant” means not becoming haughty and bullying others.

Emperor Xuanzong’s commentary says: A good minister’s aim is to stop the enemy; his priority is to bring peace to the people and harmony among them. He must never seek victory in order to assert his strength. Even when the enemy has been stopped and no longer poses a threat, one must remain deeply wary of boasting, claiming credit, and becoming arrogant or self-satisfied. The Spring and Autumn saying “killing the enemy is an achievement” here means stopping violence and preventing mutual aggression; it is not an encouragement to kill.

Heshanggong says: Those who act well should be resolute in stopping violence, but must not use that resolve to win a reputation for “great strength.” They should act resolutely yet remain humble, yield to others, refrain from claiming credit, and not use arrogance to bully them.

Rong Yigao concludes: The good “achieve their aim and stop”; they do not use resolve to assert their strength.

The general meaning is this: troops should be used only when there is no alternative. Their aim is to “stop disorder,” not to make killing a merit or force a measure of strength. Once the task is done, put away the weapons and conceal one’s achievements. This is Laozi’s ethical limit for the use of force.

This scripture expounds the wisdom of military strategy. Laozi maintains that even when resorting to arms becomes unavoidable, one must adhere to the principle of "acting decisively without aggression" (guo er wu qiang). This means that when facing enemy invasion, while responding resolutely is necessary, one must never act out of belligerence or a desire to dominate.

Just as Emperor Yao had to campaign against the Miao tribes and Yu the Great was compelled to attack the Youhu clan, these were actions taken only when absolutely necessary, not out of warmongering tendencies. Those truly skilled in military affairs observe the following principles: first, acting decisively without arrogance (guo er wu jin); second, achieving victory without boasting (guo er wu fa); and third, prevailing without pride (guo er wu jiao). The fundamental purpose of military action is to halt violence and protect the people, not to flaunt power.

The scripture particularly emphasizes that those who rely on brute force and aggression are like all things that, upon reaching their peak, inevitably decline (wu zhuang ze lao). Such aggressive behavior violates the principle of the Dao (shi wei bu dao) and will quickly meet its end (bu dao zao yi). Therefore, wise rulers remain humble and restrained in military matters, acting only when absolutely necessary and always maintaining the mindset of "acting because there is no alternative."

The commentary by Heshang Gong explains that true decisiveness arises from utmost sincerity, not reluctant compulsion. Master Rong also points out that those who can avoid pride and complacency, acting only when necessary, are the truly strong. These interpretations illustrate that the Daoist approach to military strategy emphasizes ending conflict rather than pursuing endless warfare.

Ji Kang once said, “My head may well serve as another person’s tool”—meaning that he was willing to be executed and made use of by others. “But I have never heard of anyone cutting off his own food supply to fill another person’s belly. Those who care only to preserve themselves know how to protect themselves, but not how to preserve the world. Yet those who can bring the world to fulfillment will not neglect themselves either.” Someone else said, “There is no need to worry that others do not understand you; what you should fear is that your learning has not yet come far enough.” The words may seem far-fetched and imprecise, but their meaning is profound. Who could trust them without truly understanding me?

Chapter 31: Fine Weapons

This chapter follows the previous one because, although the previous chapter explained the cessation of warfare and the use of troops in accordance with the Dao, it did not yet explore what it means to “act in accordance with the Dao.” This chapter therefore explains that setting the world in order calls for both the wisdom of expediency and the wisdom of practical truth. It has four sections: first, although military power may be strong and ambitions expansive, one who follows the Dao does not act rashly; second, it clarifies how to respond to circumstances as they arise and whether expedient wisdom or practical wisdom is superior; third, it shows that adapting to change need not mean losing what is true, and responding to circumstances need not mean departing from the true Dao; fourth, it cites military principles in general to show that practical wisdom surpasses deceptive stratagems.

First section: When military power and ambition grow, one who follows the Dao does not act

Heaven’s Dao supports what moves in accord with it; what runs counter to it brings misfortune. Human affairs call for calm restraint; rash action invites disaster. In the age of the Three Sovereigns, people were taught in an age of simple virtue, and weapons were set aside. Under the Five Emperors, rule was maintained through mutual deference, and campaigns of conquest were abandoned. After that, ruthless ambition began to flourish. Bai Qi used military deception to bury Zhao soldiers alive, while the general Tian Dan decisively broke the Yan forces at the city. They failed to follow the people’s wishes or adapt to changing times. They left a foul name for generations to come, all for the sake of their own ease. How could they know that the Old Master abhorred weapons of violence and alone held fast to gentleness? He took the left-hand place in silence and set down a clear admonition, teaching people not to wield instruments of violence. (Note: Why should great De require killing?)

This passage elucidates the profound meaning of the phrase "Fine weapons are instruments of misfortune" from the Daodejing (Classic of the Way and Virtue) from multiple perspectives. The term "fine weapons" refers to humanity's glorification of military force and strategic cunning. Commentators throughout history have unanimously pointed out that weapons (symbolizing martial power and strategy) are inherently ominous objects, as their sole purpose lies in warfare and slaughter.

Heshang Gong's commentary observes that employing arms disturbs the human spirit (Shen) and disrupts the harmonious Qi of heaven and earth, making them "instruments of ill omen." All living beings detest the harm brought by war, so those who truly embody the Dao would never lead their nations into conflict. Emperor Xuanzong of Tang's imperial commentary particularly emphasizes that noble individuals should cultivate De (Virtue) and await the proper moment, rather than obsessing over military tactics. The Rong commentary notes that warfare leads to the downfall of states and the suffering of people—wise rulers never glorify martial prowess.

Cheng Xuanying's interpretation further analyzes this concept through internal and external dimensions: externally, gleaming swords and spears may appear magnificent but are in fact lethal tools; internally, the "three poisons" (greed, anger, and delusion) and the "six roots" (senses and mind) become equally destructive weapons when attached to external phenomena. Thus, both outward warfare and inner conflict must be avoided by Daoist practitioners.

All commentators agree that those who embody the Dao never rely on force to resolve issues. Instead, they navigate the world by cultivating inner De. This philosophy reflects the core Daoist principle of "conquering others through Virtue," firmly opposing the use of violence to achieve one's aims.

Plain-Language Interpretation

Those who have the Dao do not dwell on weapons and greed

Thus, people who possess the Dao do not set their hearts on weapons or the pursuit of gain. All things in the world fear warfare and loathe greed; those who follow the Dao are even less likely to make weapons and desire their destination.

Second: Showing the wisdom of “responding to things” and “adapting to the time”—which is superior, and which inferior?

“In ordinary times, the gentleman regards the left as superior; when commanding troops, he regards the right as superior.”

The Imperial Commentary says: The left belongs to Yang. When Yang is harmonious, it brings forth growth, so in peacetime, at home, the left is esteemed. The right belongs to Yin. When Yin gathers and congeals, it brings sternness and death, so in warfare, the right is esteemed.

Heshang Gong says: At home, the gentleman values the left because he values gentleness and yielding. In warfare, he values the right because he values strength and firmness. This shows that the way of military strategists is the opposite of the gentleman’s way, and that they value different things.

Yan Zun says: “Gentleman” here refers to a ruler who possesses territory. To value the left is to esteem growth.

Rong Yihao says: To bring order to the realm is civil; to halt weapons is martial. Rites and music work together, as do water and fire. Neither should be casually discarded, but action must always accord with the time. Therefore, in ordinary times one keeps life in mind and gives precedence to the left; on campaign, killing is the chief concern and the right is esteemed.

Cheng Xuanying says: A gentleman has the virtue of ruling people and governing things. The left is Yang, associated with good fortune and life; the right is Yin, associated with calamity and death. In times of peace, the left is esteemed and civil means are used; in times of disorder, the right is esteemed and military force is used. This serves as a metaphor for cultivation: “real wisdom”—the wisdom that abides—values long life; “expedient wisdom”—wisdom adapted to circumstances—may at times have to involve “severing and cutting off.” Phrases such as “thousands upon thousands have their heads severed, and tens of thousands have their forms cut apart” in the Scripture on Deliverance from Hardship are expedient expressions, not something ordinarily desired.

“Weapons are instruments of ill omen.”

The Imperial Commentary says: “Omen” means good. Because weapons favor warfare and killing, they are not tools that good people rely upon.

A subcommentary adds: The earlier passage says, “Fine weapons are instruments of ill omen.” It means that in warfare the right is esteemed and killing is favored, so those who possess the Dao do not dwell on such things. The present passage says, “Weapons are instruments of ill omen,” referring back to the earlier discussion: they are “not the instruments of a gentleman.” A gentleman takes Dao and De as his instruments, and with these nothing is beyond his power.

Heshang Gong says: Weapons and armor are instruments of ill.

Rong Yihao says: Although weapons can be used, they often cause injury. They are like claws and fangs, which is why they are called ill-omened.

Notes to help clarify the context

“Left” and “right”: In Daoist thought and ancient ritual conventions, left is Yang and associated with life, while right is Yin and associated with death. This is a common framework for explaining the different values placed on civil and martial affairs, and on dwelling and warfare; it is not merely a superstition about directions.

“Real wisdom” and “expedient wisdom”: These paired concepts are common in Tiantai and Chongxuan teachings. Real wisdom is awakening to what is constant; expedient wisdom responds to circumstances and teaches accordingly, sometimes appearing severe. Cheng Xuanying uses “long life” and “at times, killing” as metaphors.

“Severing heads and cutting forms” in the Scripture on Deliverance from Hardship: This is often understood as figurative language for subduing inner demons and cutting off afflictions. It should not be read literally as an endorsement of killing in the secular world.

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

General meaning of the scripture

Teeth are for chewing. They are not the “instruments” on which a ruler should rely to govern the country.

Cheng’s subcommentary says: Weapons are inauspicious instruments, not tools ordinarily used by gentlemen or good people. They are used only when necessary to quell violence and disorder and rescue people from danger. The principle discussed earlier is repeated here: weapons are inauspicious instruments, not a gentleman’s instruments. The same principle applies to using stratagems: they should be used only when necessary to end violence and avert danger. Anyone who commands troops and relies exclusively on Yin energy and the exercise of killing turns the power to kill into an axe that harms him; this is why weapons are called “inauspicious instruments.”

It also says that weapons are not instruments a gentleman values.

Imperial commentary

A gentleman regards Dao and De as his true resources and does not prize military stratagems.

Heshanggong

Weapons are not instruments a gentleman treasures or relies upon.

Third: Authority does not lose touch with substance; responding does not depart from truth

When it is necessary to use them, calm detachment is best

Imperial commentary

Only when foreign peoples invade does one have to use troops. The skilled seek victory but do not delight in contention, so calm detachment is best.

Imperial subcommentary

Civil virtue is the usual instrument of governing; military strategy serves as an auxiliary. Civil rule orders Heaven and Earth, while military force quells calamity and disorder. Heaven has endowed us with the Five Materials—Metal, Wood, Water, Fire, and Earth, here a metaphor for different abilities and means—and none can be dispensed with. Military strength and the means to quell disorder must therefore be retained. But their use has a primary and a secondary purpose, and their deployment must follow what is proper rather than what is contrary. They should be brought to bear only when events make it necessary.

For example, if the Four Barbarians invade, the royal army may punish them, but should first show kindness and use Dao and De to ease tensions. It should be like being bitten by a mosquito: there is no need to respond in anger. From this, we can see why calm detachment is best.

Heshanggong

“Detachment is best”: do not covet another country’s land or seize other people’s property.

Rong’s commentary

Calm detachment means quietude. When a king uses troops, he undertakes punitive expeditions but does not delight in battle. He acts without losing his stillness. That is why it is called calm detachment: he does not treat the use of troops as something admirable.

Cheng’s subcommentary

Calm detachment means Wuwei (non-action). A gentleman is inwardly without action, so even when he uses troops, he does not regard it as admirable. By analogy, a practitioner may use expedient wisdom, yet still holds the real Dao as supreme and responds to circumstances without departing from truth.

Victory is not a cause for celebration. To celebrate it is to delight in killing. Whoever delights in killing cannot achieve his aims under Heaven.

Imperial commentary

After defeating an enemy, one must feel compassion for the people involved, and therefore should not celebrate the victory. Victory in war often involves many deaths. To celebrate victory is to delight in killing. Those who delight in killing will not win people’s allegiance. How, then, could they hope to achieve their aims under Heaven?

(This section follows Chapter 31 of the Dao De Jing: weapons are inauspicious, they should be used only when necessary, and victory is no cause for celebration. The subcommentaries develop these ideas layer by layer through the imperial commentary, imperial subcommentary, Heshanggong, and Cheng’s subcommentary. They also use warfare as a metaphor for cultivation: expedient wisdom should be used only when necessary, while calm detachment, the real Dao, and fidelity to truth remain paramount.)

Plain-Language Interpretation

(Continuing from the preceding passage: “Treat victory as a funeral.”)

Imperial Commentary: Unable to transform people and win their hearts through De, one instead seeks victory through military force. So even after winning a battle, one still feels that one’s De is inadequate and does not regard victory as something to celebrate. Victory inevitably means many deaths; to regard it as a fine thing is to delight in killing. Those who delight in killing cannot achieve their aims under Heaven. Heaven and Earth cherish life, nourishing all things. A ruler should follow their De, making it his purpose to preserve and save lives. He must not flaunt deceit and force or take pleasure in greed and cruelty. The greedy and cruel win no one’s allegiance. How much harder, then, to achieve one’s aims under Heaven? Thus, one who delights in killing cannot achieve them.

Heshang Gong’s Commentary: One may win without regarding victory as useful or admirable. To regard victory as admirable and take pleasure in it is to delight in killing: rejoicing in victory is rejoicing in killing. A ruler who delights in killing cannot be allowed to achieve his aims under Heaven. The ruler should have sole authority over life and death, and must not carry out punishments and executions recklessly.

Rong’s Commentary: A ruler is the parent of the people. To admire weapons and delight in killing is not to nourish them.

Cheng’s Subcommentary: If one admires weapons, one will surely delight in them, and so delight in killing. To prize military force is to love weapons and war. When so many people throughout the realm resent and oppose you, you cannot achieve your aims.

Fourth Passage: A General Account of Military Protocol to Clarify Victory Through True Wisdom

Scripture:

For auspicious affairs, the left is honored; for inauspicious affairs, the right is honored. The deputy general stands on the left; the supreme general stands on the right.

Imperial Commentary: The deputy general holds a lower rank and stands on the left; he is not solely in charge of killing and warfare. The supreme general holds the higher rank and stands on the right; he is responsible for military strategy and decisions.

Imperial Subcommentary: “For auspicious affairs, the left is honored; for inauspicious affairs, the right is honored”: the left belongs to Yang and governs life, so it is honored in auspicious affairs. The right belongs to Yin and governs killing, so it is honored in inauspicious affairs. The Book of Rites, in the “Tan Gong” chapter, records that when Confucius and his disciples stood with their hands clasped, facing right, the disciples also faced right. Confucius said that he was doing so because his elder sister had died; the disciples then returned to honoring the left. This passage uses funeral rites to explain the left and right: the supreme general is responsible for killing and warfare, so he stands on the right; the deputy general serves in a supporting role and does not hold sole command, so he stands on the left. Although in current practice the left is honored above the right, the supreme general stands on the right in military rites precisely because this follows the conventions of inauspicious affairs and funerals.

Note: The conventions of honoring the left or right come from the Zhou ritual hierarchy and the associations of Yin-Yang with auspicious and inauspicious occasions, funerals and celebrations. Laozi uses the positions of military commanders to show that even when war brings victory, it should be treated like a funeral; military achievements should not be vaunted.

A Modern Interpretation of Relevant Passages from Collected Commentaries on the Mysterious Virtue of the True Scripture of the Dao and Its Virtue

On “the senior general takes his place on the right”

The senior general’s taking the right-hand position is meant to show that the principles of warfare are the same as those governing funeral rites.

The right is regarded as auspicious; when the senior general takes the right-hand position, the matter is therefore arranged and treated according to funeral rites.

Commentary by Heshanggong

Auspicious matters favor the left, which symbolizes the position of life. Calamitous matters favor the right, which belongs to Yin and is associated with killing.

The deputy general stands on the left. Though lower in rank, he occupies the side that symbolizes Yang, because he cannot act independently or hold sole authority over killing.

The senior general stands on the right. Because he holds the highest rank, he occupies the right and takes charge of killing.

Commentary by Rong

Auspicious matters favor the left, and calamitous matters favor the right. The way of Yang values preserving life, so it is auspicious; the way of Yin values killing, so it is calamitous. Thus the deputy general stands on the left and the senior general on the right. As the deputy commander, the deputy general should not be in charge of killing, so he stands on the left. The senior general carries out punishments outside the army gate, so he stands on the right.

Commentary by Cheng

To arrange the matter according to funeral rites means that the left is the auspicious position and the right is the position of mourning. Now the lower-ranking deputy general stands on the left, while the highest-ranking senior general stands on the right. This makes clear that even when one holds authority to act independently, the matter must still be solemnly handled according to the rites for death and mourning.

“This means to handle it according to funeral rites”

Imperial Commentary: Funeral rites favor the right. Since the senior general now takes the right-hand position, this means the matter is arranged according to funeral rites.

Commentary by Heshanggong: The senior general stands on the right because funeral rites favor the right. The dead belong to Yin, and the way of Yin esteems the right.

“When many people have been killed, mourn them with grief and tears”

Imperial Commentary: Life is supremely precious. When warfare brings widespread death and injury, one must feel compassion and benevolence, and grieve and weep.

Imperial Subcommentary: War seeks victory, but victory inevitably brings many deaths. Victory is therefore no cause for celebration; it calls for grief and tears. The people are the foundation of the state; when the foundation is firm, the state is at peace. Since warfare has now killed them, it is right to grieve and weep for them out of compassionate concern.

Commentary by Heshanggong: Grieve that one’s own De is too slight to transform people through the Dao, and that one has instead harmed innocent civilians.

Commentary by Rong: The purpose of using weapons is to save people. One grieves that they have lost the Dao and mourns that they have suffered harm. The ancients used weapons with compassion, prized De, and treated weapons as inferior. After defeating the enemy, the general wore plain mourning clothes, presided over the funeral rites, and received condolences.

Commentary by Cheng: Wherever weapons pass, many are sure to be killed. The senior general grieves and feels compassion for the dead and wounded. Since the people have not been transformed through the Dao, and innocent lives may have been taken indiscriminately, he mourns them.

“After victory in battle, handle it according to funeral rites”

Imperial Commentary: The warriors fight courageously and win. Though they receive titles and rewards, they still take the right-hand position—the side associated with mourning.

Commentary by Heshanggong: The senior general stands on the right because funeral rites favor the right. The dead are associated with Yin, which is why he takes that position.

Commentary by Rong: Treating victory according to funeral rites follows the same principle as the earlier passage: use weapons with compassion, and after defeating the enemy, wear plain mourning clothes and preside over the funeral rites.

Commentary by Cheng: Wherever weapons pass, many are sure to be killed or wounded. The senior general grieves and feels compassion for those harmed. Since the people have not been transformed through the Dao, and innocent lives may have been taken, he handles the matter according to funeral rites to show that he dares not take pleasure in killing.

A Collected Commentary on the Mysterious De of the True Scripture of the Dao and De

This passage discusses how different commentators understood sayings in the Classic of the Dao and De (Daodejing), such as “weapons are instruments of ill omen” and “treat them with the rites of mourning.”

Overall meaning:

In ancient ritual, the right-hand position was often associated with mourning and misfortune. That is why weapons, as instruments of ill omen, were to be “treated with the rites of mourning.” This does not mean one had to wear white hemp garments and perform every mourning rite. Commentators also questioned whether ancient custom really placed a victorious army’s leader in the chief position at a funeral.

The “Imperial Commentary and Subcommentary” tradition:

When a battle was won, military officers took the right-hand position when receiving honors and having their achievements assessed. Since the right-hand position was not auspicious in ritual, the victory was to be treated like a funeral. Weapons are already instruments of ill omen; why insist that mourning requires plain garments and a staff?

Commentaries often say that such a rite existed in antiquity, but a search of the classics yields no evidence for it, so this account is omitted here. The passage also cites the story of the Duke of Qin mourning as he faced the army. He grieved over the suffering of a defeated force; this was not a celebration of victory.

Heshang Gong:

In ancient times, after a victory, the general took the position of chief mourner at a funeral, wore plain garments, and wept. This showed that the noble person values De and despises weapons: weapons of ill omen are used only when there is no other choice, and their use brings no joy, much like attending a funeral. The general also knew that later generations would continue waging wars, and so grieved for them in advance.

The Cheng Commentary (summary):

A good person acts in accordance with the Dao and takes up arms only when there is no other choice. Even in victory, they do not regard the outcome as good. They wear plain garments and weep, and bury those killed in battle according to the rites of mourning. This shows that civilized conduct is superior to military force, and what is substantive is superior to expediency. A state should resort to force only when there is no alternative; when circumstances require it, expedient measures should be transformed. By this measure, expediency is ultimately inferior to what is substantive: the constant Dao, the fundamental way.

In brief:

To win without rejoicing and to treat warfare with the rites of mourning does not mean putting on a show by wearing mourning clothes. It teaches that weapons are instruments of ill omen, to be used only when necessary. In one’s heart, their use should feel more like attending a funeral than celebrating a victory.