《道德真經玄德纂疏》Vol. 9

Notes on Scroll Nine

This scroll contains Emperor Xuanzong of Tang’s commentary and subcommentary, along with commentaries by Heshanggong, Yan Junping, and Li Rong, a subcommentary by Cheng Xuanying, and a compilation by Mengyang Qiang Siqi.

Chapter 32: “The Dao Is Ever Nameless” (“The Ever-Nameless Dao”)

Why it follows the previous chapter: The previous chapter says that fine weapons are inauspicious and that those who follow the Dao do not rely on military force. This chapter explains that when lords and kings keep to the Dao, all things will come of their own accord to join them. The chapter has four parts: first, it presents “namelessness” to clarify the Dao; second, it describes auspicious signs arising from keeping to the Dao; third, beginning with “when names arise,” it elaborates on the uses of institutions; and fourth, it brings the chapter to a close with a metaphor for the Dao.

First Part: Presenting “Namelessness” to Clarify the Dao

The Dao, supremely profound and mysterious, has an origin beyond our ability to fathom; serenity and simplicity are its nature. Length and shortness share a single measure: the tiny morning mushroom and the great chun tree may share the same span of life. The wise and the foolish alike cast aside deluded thoughts; Taowu, the legendary evildoer, and Liju, famed for his keen eyesight, return together to their true nature as both are emptied away. Traces descend from the source, and all forms return to the One; the body is gathered back into truth, and the three realms are wholly pure. Once names are ended, the dusty colors of the world are empty too. The white deer appears at Ren’an, and purple canopies descend upon Yinzong—auspicious signs that kings embody the Dao. Though its workings become manifest, the Dao remains ever nameless. Lords and kings who keep to it are like an immortal’s palm receiving sweet dew. Those who turn toward it, like Ling’er with his cool, clear hearing, feel as unburdened as if riding the wind. The great undifferentiated whole is nameless, and this carries a profound meaning.

Emperor Xuanzong’s Commentary: The Dao is constant in its functioning. It responds to things constantly, but its responses are not uniform; thus, even in its constancy, it remains “nameless.”

Emperor Xuanzong’s Subcommentary: Its workings are without limit, and it responds suitably to whatever moves it. This is the Dao’s “constancy.” It is constant in its functioning, yet its responses are not uniform; hence the saying, “The Dao is ever nameless.”

Heshanggong’s Commentary: The Great Dao can be Yin or Yang, loosen or tighten, grow large or small, endure or perish; therefore, it has no fixed name. “Uncarved wood” is the wondrous source. When speaking of its power to give life to all things, we call it the Dao; when discussing its pure oneness, we call it uncarved wood. Because this wondrous source is pure and one, it responds in stillness. Its workings shape and complete things, giving life to all; in this sense it is supreme, and no one dares to place the Dao beneath them.

This passage elucidates the essence of the Dao (the Way) in the Daode Jing and how rulers should apply it to govern the world.

First, it describes the original state of the Dao (the constant Way) as resembling uncarved wood (pu) — inherently without distinctions of high or low, noble or base. Though the Dao can manifest as either vast or subtle, neither characteristic should be measured by worldly standards of value.

Next, it explains that if rulers (houwang) can steadfastly uphold the fundamental principles of the Dao, maintaining purity and single-minded focus (jingyi) while governing through non-action (wuwei), all things will naturally submit. The yin and yang energies of heaven and earth will harmoniously blend, descending like sweet dew (the essence of harmonious qi), achieving equilibrium without artificial intervention.

The passage then interprets "when rules are established, names arise" (shi zhi you ming): when a ruler governs through the Dao, they master all things with form and name. Here, "beginning" (shi) refers to the Dao's primordial state, while "having names" (you ming) denotes concrete existence. Though formless and nameless itself, the Dao governs all that possesses form and name.

Finally, it emphasizes that rulers who understand the wisdom of knowing when to stop (zhi zhi), allowing all things to find their proper place, will avoid peril. When myriad beings willingly submit to a ruler embodying the Dao, the entire world attains a state of natural harmony.

Plain-Language Interpretation

Following the previous section on “Knowing When to Stop”

If a ruler uses the Dao to guide and transform the myriad things, so that the people willingly submit, then all things that have names and forms will also attach themselves to the feudal lords. One who attaches himself to a ruler who follows the Dao will not face danger. Hence the classic says, “Knowing when to stop keeps one from danger.”

Heshanggong’s Commentary

Methods that have names are bound up with desires and emotions. They turn against the Dao and depart from De, and so bring destruction and disgrace upon the self. Hence the classic says, “Knowing when to stop keeps one from danger.”

Cheng Xuanying’s Subcommentary

Once fish traps and rabbit snares are forgotten, the wondrous principle is attained. To stop at the name is to grasp the reality; thus there is no danger.

Rong Yihao’s Commentary

A child who depends on its mother will surely come to no bodily harm; likewise, a person who depends on the Dao will face no danger.

Section 33: “The Dao Is Like This” (continued)—Concluding the Chapter with a Metaphor

Classic Text

The Dao in the world is like the streams and valleys in relation to the rivers and seas.

Imperial Commentary

Heaven sends down sweet dew as an auspicious sign for a ruler who follows the Dao. When he nurtures the world in peace, Heaven responds, just as streams and valleys flow into the rivers and seas.

Imperial Subcommentary

This concludes the point that when feudal lords keep to the Dao, Heaven is sure to respond. The text says “like this” to offer an analogy: when a ruler who follows the Dao governs the world according to principle and shapes it through benevolence and De, he naturally brings about great peace. Harmonious Qi moves Heaven, and Heaven is sure to respond with auspicious signs, just as the waters of streams and valleys flow into the rivers and seas.

Wang Bi’s Commentary

Here an analogy shows that the Dao does not reside in any one thing. The Dao is now in the world; by analogy, it is like the streams and valleys in relation to the rivers and seas. The streams and valleys are secondary, and thus represent what has a name; the rivers and seas are fundamental, and thus represent what is nameless. Where do the streams and valleys come from? They come from the rivers and seas. Where do they return today? They return to the rivers and seas. Where does what has a name come from? It comes from what is nameless. Where, then, should we guide and transform living beings so that they return? They should return to the nameless. Without the streams and valleys, the rivers and seas could not be filled; without the rivers and seas, the streams and valleys could not flow. Without named things, the nameless could not be revealed; without the nameless, named things could not arise. The rivers and seas are like the streams and valleys, and so they are filled; the nameless is made manifest through what has a name, and so it becomes evident.

Section 33: “Those Who Know Others Are Wise” (Chapter Title and Sequence)

Chapter Title

Chapter 33, “Those Who Know Others Are Wise” (also titled “The Chapter on Knowing Others”; its place follows the preceding chapter).

Explanation of the Sequence

The preceding chapter explains that when rulers keep to the Dao, the myriad things naturally submit to them. This chapter explains how those who submit serve a ruler who follows the Dao. Within this chapter, the word “things” appears in three phrases.

Chapter One: Knowing Yourself Brings Clarity

A clear mirror reflects forms because it is clean and bright; a secluded valley receives things because it is empty. The great forge shapes and casts metal, yet does not first set out to make a sword like Moye. The transformations of nature give things their forms, yet do not speak of them to human ears. We therefore know that relying on cleverness clouds the Dao: those who lose their proper place perish. The Seven Sages drove their carriage to ask Xiangcheng, but gained no word from Yizi; they sat watching intently at Heyang, yet remained in a state of mystery. Yao and Shun ceded the throne and secured the whole realm; Yan and Qin fought for power and lost their states. This shows that by stilling the mind and mastering oneself, one’s Dao can reach whom?

Knowing others is wisdom; knowing yourself is clarity.

Imperial Commentary: The wise employ understanding to know things; the clear are all-pervading in their illumination and discern even what is subtle.

Imperial Subcommentary: “Knowing” means recognizing and discerning. When the mind meets its surroundings, knowledge arises. When the mind that has thus gained knowledge recognizes and discerns what came before, this is called the method of knowing.

Cheng Xuanying said: To illuminate what lies before you and discern people’s dispositions and capacities, whether great or small, deep or shallow, without missing anything—this is wisdom. To know clearly the good and evil of one’s own past lives and the karmic consequences across three generations, without missing anything—this is clarity.

Heshang Gong said: Being able to know what others like and dislike is wisdom. A person who can know whether they themselves are worthy or unworthy has clarity. Listening inwardly for what has no sound and looking inwardly at what has no form: this is clarity.

Rong Yidao said: To hear and thereby know is called sagehood; to see and thereby know is called wisdom. What is difficult to know outside oneself is other people; what is difficult to know within is oneself. To discern others and know good from evil is wisdom; to illuminate oneself and recognize gains and losses is clarity. Knowing the good, draw near to the noble person as though steeping yourself in fragrant orchids. Knowing the evil, keep your distance from petty people as you would leave a fish market. Use loyalty and integrity to bring wisdom to its full expression; remove what has gone wrong through remorse and regret. This is clarity and wisdom. But if one follows the profound and weighty path of mystery, and illuminates the gate of emptiness and stillness, then knowing others means recognizing that all the myriad realms are empty; knowing oneself means realizing that one’s own body has no independent existence. If the body has no independent existence, how could one inwardly covet fame and profit? If all the myriad realms are empty, how could one be outwardly deluded by the dust of the world? When both body and worldly dust are absent, what is there to grow old? When self and other are both forgotten, what is there to die? Knowing others is not true knowledge; knowing oneself is not true clarity. True knowledge and clarity lie in knowing and illuminating nothing.

Du Guangting said: Even a sharp weapon may encounter danger; even a strong man may suffer humiliation. Outwardly seeming wise and clear, inwardly foolish and confused—what could be more childish?

When all external things are regarded as empty, how can the inner heart be stained by sound and form? With inner and outer both pure and still, this is called “clarity.” When the myriad things and the self are one, this is called “wisdom.”

The Nanhuajing (another name for the Zhuangzi) records: The Yellow Emperor went to the north bank of the Red River, ascended Mount Kunlun, looked south and returned, and lost his dark pearl (symbolizing the Great Dao or true nature). He sent the wise to find it—they could not. He sent Li Zhu (legendary for keen sight)—still not found. He sent Qi Gou—still not found. Finally he sent Xiang Wang (one who seems to exist yet not, without fixed form) to search, and Xiang Wang found it. The Yellow Emperor exclaimed: “Strange—Xiang Wang alone could find it!” To use worldly cleverness to judge right and wrong and seek the source of the Great Dao is not yet to grasp this teaching. Only by eliminating clever contrivance can one accord with true principle. Hence the scripture says: “Do not use cleverness to teach the people, but lead them back to plain simplicity.” That is the meaning here.

Second, it explains that one must be able to conquer oneself; only then is one truly strong.

To conquer others shows mere strength; to conquer oneself is true strength.

Imperial commentary: To overcome others can only be called having strength; to conquer one’s own heart and keep it soft and yielding is what preserves true strength. Imperial exegesis: “Conquering others” means overpowering others through schemes and wit—such a person counts only as strong. “Conquering oneself” means restraining one’s heart and keeping it yielding. The way of yielding is not harmed by external things, so true strength is preserved. Hence later it says “holding to softness is called strength,” and “the soft overcomes the hard, the weak overcomes the strong”—therefore conquering oneself is true strength.

Heshanggong says: To surpass others by talent is merely to have strength. One who has strength necessarily has rivals; where there are rivals, strong and weak are not yet settled. Using one’s nature to restrain emotions is called “self-conquest.” One who can conquer the self has no opponent outside; with no opponent outside, one may be called strong.

Rong says: Acting by force—great force can overcome others; acting by De—high De can make the myriad things submit. Advancing in the Great Dao, increasing cultivation, ceaselessly strengthening oneself without sinking into perversity—this is self-conquest. The person who cultivates the Dao lets go of fixation, and external things cannot harm him, so it is said one can surpass others. To hold the valley spirit and keep body and heart yielding is what counts as strength; therefore conquering oneself is true strength.

Third, it explains being content and diligently practicing—being at ease in poverty yet delighting in seeking the Dao.

One who knows contentment is rich; one who diligently practices has aspiration.

Imperial commentary: One who knows contentment and does not grasp can be called rich; one who diligently practices without slackening can be called resolute. The imperial exegesis then discusses contentment.

A Plain-Language Interpretation of the Collected Commentary on the Mysterious De of the True Classic of the Dao

First section: On knowing contentment and strengthening oneself

If you know contentment in your heart, you will not crave external things. Even with only coarse food and clear water, you can remain at ease and satisfied; this may be called abundance. If you spur yourself on and strive to put the Way into practice without ever slacking, restrain yourself, overcome selfish desires, and persist in this over time without changing, this may be called having resolve.

Commentary of the Lord of the River

“Strength” comes from diligence. When a person diligently practices the Dao, the Dao, too, looks kindly upon that person.

Rong’s Commentary

Those who understand what is proper to them are abundant even with only a ladleful of drink. Those who crave profit remain spiritually poor even after amassing a fortune of a million. To cultivate oneself and encourage one’s own conduct is called “striving in practice”; to keep faith with the Great Dao and grow ever more steadfast is called “having resolve.”

According to the Nanhua Classic (that is, the Zhuangzi), Zengzi lived in the state of Wei. His hemp robe was so worn that it barely covered him; his face was swollen, his heels and knees were calloused, and his hands and feet were covered with thick skin. He went three days without lighting a fire to cook, and for ten years made no new clothes. When he put on his hat, its strap broke; when he lifted his robe, his elbow showed; when he pushed his foot into his shoe, his heel protruded. Dragging his worn shoes, he sang the “Hymns of Shang,” his voice ringing through heaven and earth like the sound of metal and stone. The Son of Heaven could not command him as a subject, and the feudal lords could not casually treat him as a friend. Thus, those who cultivate their resolve forget their appearance, while those who cultivate their appearance forget profit. This is what is meant by knowing contentment.

Fourth conclusion: To die without losing one’s goodness, to follow Heaven’s principles and remain true to one’s place—this is lasting; to die without perishing is longevity

Imperial Commentary

If one knows contentment, strengthens oneself, and does not lose one’s constant proper place, one can abide in the Dao for a long time. Another explanation: “Death” is the natural conclusion of one’s allotted course; “perishing” means the fate of dying young or an untimely, wrongful death; “longevity” means the complete fulfillment of one’s allotted lifespan. Knowing others and overcoming them inevitably invite calamity. Knowing contentment and strengthening oneself, by contrast, allow one to attain Heaven’s constancy. Those who attain Heaven’s constancy die without perishing: when their allotted span comes to its end, this may be called longevity.

Imperial Subcommentary

Knowing contentment and strengthening oneself are things a practitioner should ordinarily do. If one does not lose the place that is proper to one’s nature, one can practice the Dao for a long time. Another interpretation is that one can last by keeping to what is meant by “not losing one’s place.” A further explanation: “Death” is the natural conclusion of one’s allotted course; “perishing” is the fate of dying young or an untimely, wrongful death; “longevity” is the completion of one’s allotted span. The meaning is to follow nature and attain constancy without losing Heaven’s harmony, then go with change in a state of calm acceptance. To complete one’s allotted span may be called longevity. But if one’s affairs after death are not properly settled, or one’s life does not reach its natural completion, then even if one has the childlike appearance of Shan Bao or the lofty social standing of Zhang Yi, one has not fulfilled Heaven’s course. How could that be called longevity? Thus Zhuangzi says: “In all the world, none lives longer than a stillborn child, while Pengzu died young.”

Commentary of the Lord of the River

If a person disciplines and cultivates himself, without losing the Jing and Qi bestowed by the Way of Heaven, he can last for a long time.

The chapter “The Great Dao Extends Everywhere,” number thirty-four

(Why the chapter “The Great Dao” comes after the preceding chapter)

(This chapter clarifies that a ruler who understands and follows the Dao can know and master himself. It shows that one who achieves a great and illustrious undertaking does so by taking the Dao as a model and forgetting his own merit.)

(This section divides into three parts. First, it introduces “The Great Dao extends everywhere,” showing that it reaches left and right without boundaries. Second, “When the work is done, do not claim it,” explaining why neither small nor great accomplishments should be made a name. Third, it cites the sage, who does not prize his own person, thereby completing a great and illustrious undertaking.)

First: “The Great Dao extends everywhere,” showing that it reaches left and right without boundaries

(Among the four great things, the human ruler holds the highest place. The discerning serve him by observing; the wise serve him by advising. Seated upright in the Purple Palace, he achieves things through Wuwei (non-action). How much more so, then, with the Dao.)

(The Great Dao extends broadly and sustains all things. The True Man of the Yellow River soared through blue clouds a hundred feet above; the immortal guest of Mount Huai chewed cassia blossoms in autumn. The ruler of Wu visited Ge Xuan beneath the waters; Emperor Wu of Han met the Primordial Lady along a road through the clouds. We can see that the Dao may be on the left or the right—is this what the saying means?)

The Great Dao extends everywhere. It may be on the left or the right.

Imperial Commentary: The Great Dao extends everywhere. Unbound, it can respond to things; it takes no fixed name as left or right.

Imperial Commentary, Subcommentary: “Extends everywhere” describes something unbound. The Dao is neither Yin nor Yang, neither soft nor hard. It extends without constraint and can respond to the myriad forms. It may be on the left or the right, and takes no fixed name. Thus Zhuangzi says, “The Dao has never had boundaries.”

Heshanggong says: “Extends everywhere” means without obstruction. The Dao floats and drifts, seeming present and seeming absent. Look for it and it cannot be seen; speak of it and words fall far short. Nothing is wholly unsuited to it; it depends on how people use it. Its use encompasses both inner and outer, and it is found on both the left and the right. Hence the saying that it may be on the left or the right, and may also be neither.

All things depend on it for life, yet it claims no credit.

Imperial Commentary, Subcommentary: Heaven, earth, and all things depend on the Great Dao’s power to bring them to life, thereby fulfilling their natural course of life. Yet the Dao’s marvelous power to generate and transform arises without intention. Though things depend on it for life, the Dao does not claim the labor as its own. Another interpretation is that things do not offer thanks to the Dao.

Heshanggong says: “Depend” means to rely on; “claim” means to resent the burden. Things truly rely on the Highest Dao to be generated and brought to life. The Dao can generate and bring them to life without resenting the burden.

Second: “When the work is done, do not claim it,” explaining why neither small nor great accomplishments should be made a name.

The General Meaning of the Scripture

Accomplish the work without claiming it as your own

Bring all things to completion without taking the credit for yourself.

Imperial Commentary

All things are born and transformed through the Great Dao’s function of blending and harmony, yet the Great Dao does not shirk its labor. When its work is fully accomplished, it does not claim to own the results.

Imperial Subcommentary

“Work” refers to the work of bringing things into being and to completion. The Great Dao brings all things to completion, yet does not treat them as its private possessions. Another interpretation is that the Great Dao gives rise to and transforms all things. Though its work is done, it never says, “I own them.” This is what it means to forget one’s accomplishments.

Cheng’s Subcommentary

The Great Dao gives life to and transforms the myriad kinds of things, quietly bestowing the highest achievement, yet credits the things themselves with their own merit and fame. Thus the Great Dao does not claim merit or fame for itself.

It cherishes and nurtures all things without acting as their ruler; because it is always free of desire, it may be called small

Imperial Commentary

It cherishes and nurtures all things, yet does not rule over them. Being without desire toward things, it might seem possible to call it “small”—but the point is that it should not truly be called “small.”

Imperial Subcommentary

According to the pronunciation and meaning of the words, “may be called small” means that it is not actually narrow or small. The Great Dao gives life to all things, cherishes them, and brings them to maturity, yet does not rule over them; it clothes and shelters them, while remaining free of desire. How could one call the Great Dao small? Thus the phrase “may be called small” really means that it cannot be called small.

Cheng’s Subcommentary

“To clothe and shelter” means to cover, nurture, and protect. Though the Great Dao nurtures and protects all things, it conceals its Virtue and hides its reputation. Unassuming and without form, it does not rule over them and thus seems very small. In this sense, based on the pronunciation and meaning of the words, the point is that it is not small.

All things return to it, yet it does not rule over them; it may be called great

Imperial Commentary

Because the Great Dao cherishes and nurtures all things, they return to it. Though all things differ from one another, the Great Dao does not rule over them. It might seem possible to call it “great”—but the point is that it should not truly be called “great.” It is neither small nor great, and from the outset is difficult to describe with names.

Imperial Subcommentary

What all things return to is the Great Dao’s power to bring them into being. Though all things return to it, the Great Dao does not rule over them. If it had all things before it yet rejected and refused to receive them, could it be called vast? Thus the text says, “may be called great.” Since it can be placed on either side, it is neither small nor great; neither small nor great, it is inherently difficult to name. The commentary’s phrase “all things differ from one another” comes from the Zhuangzi.

Cheng’s Subcommentary

The Dao can bring the myriad kinds of things to life and growth, and all things return to it. It is like the great sea, and also like an empty valley. Though all things return to it, it does not act as their ruler. Since it does not rule over things, can it still be called “great”? The point is that it cannot be called great.

Third: The sage does not prize his own person, and thereby accomplishes a brilliant and far-reaching work

(The following passage gives the sage as one who models himself on this Dao: he does not cling to his own person, and thereby accomplishes a brilliant and far-reaching work of the Dao. This sentence is an outline from the subcommentary; the discussion of the sage is to continue in what follows.)

This passage elucidates the fundamental reason why sages (enlightened practitioners) can accomplish great deeds. The key lies in their never deliberately pursuing greatness, which paradoxically allows them to truly achieve it.

Emperor Xuanzong of Tang (imperial commentary) explains: Sages emulate the natural principles of the Dao (the Way), never claiming credit for themselves or indulging in self-promotion. It is precisely this attitude that enables them to accomplish illustrious deeds that illuminate the world. The official commentary (imperial exegesis) further elaborates: Sages who govern the world generously bestow De (Virtue/Power), transforming customs through simple and sincere teachings, allowing all beings to flourish naturally. They follow the laws of the Dao without calculating personal merit or inflating their own importance, and thus they achieve accomplishments that shine throughout the world.

Cheng Xuanying's (Cheng's commentary) annotation points out: Sages who truly comprehend the great Dao are able to forget themselves, focusing instead on all living beings while maintaining a tranquil and humble attitude. They never regard themselves as great, always prioritizing others and forgetting their own achievements and grandeur. Precisely because of this, they become the foremost among all sages, occupying the most revered position across the three realms (the realms of desire, form, and formlessness), thereby attaining the supreme greatness.