《道德真經廣聖義》Vol. 11

This chapter of The Extensive Commentary on the Meaning of the Sacred Dao De Jing uses the characteristics of water to illustrate the supreme state of Dao cultivation. Master Du Guangting explains that water's virtue (De) lies in its softness, tranquility, natural compliance, and willingness to occupy low positions. It adapts its form to circumstances—accumulating when blocked, taking the shape of containers, transforming into springs or mist to nourish all things. Without water, all beings perish; with it, they thrive. Though struck, water remains unharmed; though grasped, it cannot be held. The only difference between water and the Dao is that water has form, while the Dao is formless and without appearance.

Laozi employs water as a metaphor to teach cultivators seven virtues and three capacities of water (detailed later), advocating gentle, non-contending conduct for self-cultivation and governance, thereby avoiding faults. The phrase "the highest goodness is like water" means supreme virtue resembles water's nature. Those who attain the Dao maintain inner emptiness and stillness, performing goodness naturally without clinging to reputation—this is true perfection. Water nourishes all yet claims no merit, willingly occupying places others disdain, just as realized beings remain humble despite high status.

Du Guangting emphasizes that whether rulers or hermits, those who emulate water's virtues will surely attain the Dao. Here, water serves as metaphor, the Dao as standard, and advanced practitioners as exemplars. Water silently moistens all without boasting, yet its merit grows greater; genuine goodness shines brightest when unadorned. This is the profound meaning behind Laozi's use of water to symbolize the Dao.

This passage discusses the three virtues of water and explains why water is said to come closest to the state of the Dao.

The three virtues of water

First virtue: benefiting all

Sweetness is water’s taste, and coolness is its nature. Water is the root of Qi (vital energy) and governs the north. Its virtue lies in nourishing all things and flowing downward. Its color is black, its nature is wisdom, its taste is salty, and its number is six. The north is where Yang virtue begins and Yin energy ends; its generating number, one, is the same as the Dao. The Dao is also one: it is the one of nonbeing. Water is one too: it is the one of being. The one of nonbeing is the Dao’s essence; the one of being is the Dao’s function. We can therefore see that water is the Dao’s function. All things depend on water’s nourishment to grow. Because it nourishes, it can bring forth all things, so this virtue ranks first among the three.

Second virtue: softness and weakness

Softness and weakness are water’s virtues. Chapter 41 of the Classic of De (Virtue/Power) says, “Nothing in the world is softer and weaker than water.” It invokes water’s virtue to urge people to remain soft. Water does not flow when it lies on level ground; it takes evenness and forbearance as its foundation, and so it can serve as a model. When water is still, its quietness lets it reflect things. Hence the saying, “People do not look into flowing water as a mirror, but into still water,” because water is both clear and calm. Water’s nature is level: when it meets uneven ground, it flows away; when it encounters a hollow or marsh, it settles there. It goes east, west, north, or south wherever it is guided. It does not contend with people, and there is nowhere it cannot go. Yet this virtue of water is not as great as the power of “benefiting all” described above, so it ranks second.

Third virtue: dwelling below

Human nature is such that most people follow the crowd, while few are humble and compliant. People like to occupy high positions and dislike being in low places. Water alone dwells below without contending and remains untainted even in filth. Compared with the virtues described earlier, this one is less powerful, so it ranks third.

Thus, it comes close to the Dao

The commentary explains that “comes close” means “is near.” Benefiting all things shows water’s greatness; not contending shows its softness and weakness; dwelling in low and foul places shows its capacity to bear impurities. These are water’s three virtues. The perfected person acts consistently in this way and is therefore not far from the Dao. That is why the text says water “comes close.”

Interpretive Explanation

General meaning: The three kinds of goodness discussed above—goodness in being low, goodness in timing, and goodness in not contending—all show a closeness to the Dao (the Way). If a ruler can promote the De (Virtue/Power) that benefits all under heaven, maintain a humble and untroubled mind, and practice the conduct of accepting filth and enduring disgrace, the realm can be at peace. Those who cultivate themselves may hope to attain the Way of the immortals by extending their achievements to benefit others, using gentleness to temper their nature, adapting without contention amid a turbulent world, and keeping their humble radiance hidden in their actions.

Dwelling in a good place

Commentary: The person of supreme goodness stands firm through gentleness and weakness, just as water dwells in low places and nourishes all things. Because the earth lies low, it receives water; water, in turn, delights in flowing downward.

Explication: The dwelling place of the perfected person is one where benefit is widely bestowed, like water nourishing all things across the land and yielding abundant harvests. The way of the earth makes use of what is low; water naturally flows downward and aligns itself with what is below. The perfected person is humble and yielding, embodying the Dao’s gentle and weak nature. Hence the phrase “dwelling in a good place.”

Interpretive explanation: This shows that “taking the lower place gladly” is a way to secure the state and preserve oneself. Heaven, clear and light, occupies the heights and makes use of high places; earth, heavy and turbid, rests below. The Classic of Changes says, “Heaven is noble and earth is low; thus low and high are set in their places,” and also, “The way of earth is low, yet it rises upward.” Water flows downward and stays in low places, just as the perfected person embodies the De of humility.

A good heart is like a deep pool

Commentary: The mind is deep and still, like water gathered in the depths of a spring.

Explication: The perfected person’s heart rests in stillness, clear and deep like spring water. When water is still, it becomes clear; when the mind is at ease, it sees through things. The spring is deep and still, hence the phrase “a good heart is like a deep pool.”

Interpretive explanation: This shows that clearing and emptying the mind is a way to purify oneself and cleanse the heart. The saying, “My heart is like water; my gate is like a marketplace,” expresses this idea.

Giving is marked by goodness

Commentary: Giving accords with supreme benevolence, just as water nourishes all things.

Explication: The perfected person offers broad aid and makes generous giving to others a regular practice, in keeping with benevolent conduct. Like water that nourishes without distinction or preference, the perfected person gives without regard to likes or dislikes. Hence the phrase “giving is marked by goodness.”

Interpretive explanation: This shows that nourishing all things is a virtue of giving broadly and helping the many. The saying, “By giving to others, one has more; by giving to others, one gains more,” expresses the same principle.

Speech is marked by trustworthiness

Commentary: Speech is truthful and reliable, like water flowing through dangerous ravines without failing in its course.

Explication: The person of supreme goodness always speaks truthfully, guiding ordinary people through transformation, and is trustworthy and never deceitful. Like a spring flowing into perilous places, meeting the hollows and ravines without turning aside, the person remains true to their word. Hence the phrase “speech is marked by trustworthiness.” The commentary’s phrase “passing through danger without failing in its trustworthiness” comes from the statement on the Kan hexagram in the Classic of Changes.

[Commentary] Trustworthiness without deception is the teaching of constancy and sincerity.

This passage says that only genuine sincerity, without deception or falsehood, can serve as a teaching that is constant and firmly grounded. It develops this point through the Zhouyi and the words of Confucius.

Moving through danger without losing trust

The Kan hexagram of the Zhouyi says, “Repeated Kan: danger upon danger.” Kan symbolizes peril layered upon peril. It is also like water: it flows without overflowing, advancing through danger while still keeping faith.

In governing a state and caring for its people, one must take the Dao as one’s guide, be trustworthy in speech, and be sincere in action. Only then can one move Heaven and Earth and reach the spirits. Thus the ancients said that words of good and evil may arise within a single room yet find a response a thousand miles away. This is trustworthiness brought to its utmost.

Confucius said that grain could be done away with, and an army could be done away with, but trustworthiness could not. Such is the importance of “trust.”

Good governance

Note: To govern well is like water cleansing all things and making them pure.

Explanation: “Governance” means “setting things right.” The Perfected Person acts in all circumstances, whether moving or still, in accord with no-mind. Through upright bearing and a clear attitude, they awaken and guide all things; things accordingly turn toward what is right. Once set right, each naturally manages itself. Is this not good governance? It is like the nature of water: it washes all things and makes them clean. Hence it is called good ordering.

Commentary: This explains that transforming all things through truth and uprightness is the way to cast off the ordinary and bring forth the sage.

The phrase “with upright bearing, awaken things” comes from the Zhuangzi, in the chapter “Tian Zifang.” Zifang, whose personal name was Wuze, sat in attendance on Marquis Wen of Wei. The marquis regarded Zifang as his teacher, but Zifang said this was not so: he was merely a man from the countryside who praised what was accurate, and Wuze was the one who praised him. Wuze’s teacher was Dongguo Shunzi. In appearance he was human, yet inwardly empty as Heaven; he preserved his original nature in clarity and made room for all things. When things lost the Dao, he would set them right through his bearing, dispelling their crooked intentions.

How could Wuze have been worthy to be his teacher? This is what it means for things to lose the Dao, and for Dongguo Shunzi, with upright bearing and a mind merged with the Dao, to awaken them simply by being seen. One might call this “transforming without speaking, and acting without imposing change.” Such is the true Dao.

Skill in handling affairs

Note: To handle affairs skillfully is to draw on each thing’s abilities according to its nature. This is like water, which takes the shape of its vessel, whether square or round, and is not obstructed by things.

Explanation: The Perfected Person is fully clear about things and meets no obstruction. Whatever they do, whatever affairs they undertake, they can make their way through. This is skill; it is called illumination. It is like water: diverted, it becomes a stream; dammed, it becomes a pond; it can float a boat and fill an open space. There is nothing it cannot do. This is what “skill” means.

Commentary: This explains that responding to circumstances and allowing each thing to follow its nature is the wondrous capacity to adapt and act without obstruction.

Overall progression: The passage moves from trustworthiness—keeping faith even in danger—to good governance—setting things right through one’s bearing and cleansing things like water—and then to skill in handling affairs—drawing on each thing’s nature and adapting without obstruction. In this way, it connects the three virtues of “trust,” “governance,” and “affairs” in the Daodejing with the Kan hexagram of the Yi, Confucius’s discussion of trust, and Zhuangzi’s account of Dongguo Shunzi awakening things through his bearing. Together, these describe how the sage teaches and puts things to use.

Supreme Goodness Is Like Water (continued)

Water changes shape to fit its vessel, becoming square or round. It can be held back or allowed to flow freely, and it changes with the seasons. Thus it gathers into the great sea, reflecting the sky and seeming to join with it; it is vast and expansive. If a ruler can govern with hands folded and robes hanging loose, bring order to the myriad things, entrust affairs to worthy people, and trust them to fulfill their responsibilities, then the ruler can govern through Wuwei (non-action), bringing peace and stability.

Acting at the Right Time

Commentary: All things respond when moved, without missing their proper time, just as water thaws in spring and freezes in winter.

Explanation: The heart of the perfected person is like an empty valley or a clear mirror: when things come, it responds. This is like the nature of water: it thaws in spring and freezes in winter, waxing and waning with the seasons. Hence the saying, “Acting at the right time.”

Meaning: This passage teaches that advancing and withdrawing should follow the times. It is a warning to preserve the Dao and sustain life. “Dissolve” means to spread out: in spring, Yang energy spreads, and layers of ice melt away; in winter’s severe cold, water freezes again. This is how water changes in accord with the seasons. Governing the state and cultivating oneself are the same: whether opening out or drawing in, appointing someone or keeping one’s distance, one acts according to the time and the circumstances. This accords with the highest principle and also preserves life.

Because one does not contend, one has no fault

Commentary: A person of supreme goodness is open-hearted and follows things as they are. Like water, one stops when blocked and flows when a channel is opened. One does not go against the myriad things, and so has no ground for fault.

Explanation: “Fault” means a failing. The perfected person’s good conduct harms nothing. Open-hearted and yielding, the person preserves what is whole and never competes. Like water flowing down with the current, yielding without wavering, the person never goes against the myriad things and so has no fault.

Meaning: The virtue of not contending comes before all other virtues. Human nature is prone to contention, which takes many forms: rebellion and disorder bring contention; arrogance, violence, and negligence bring contention; anger brings contention; extravagance brings contention; boasting of one’s achievements brings contention; seeking victory brings contention; stubbornness brings contention; striving for advancement brings contention; disputes over courage or cowardice bring contention; love and hatred bring contention; despotism brings contention; and favor and privilege bring contention. If an emperor is caught up in any one of these, he may raise armies throughout the realm. If a feudal lord is caught up in one, two states may go to war. If a high minister is caught up in one, disorder may erupt in the household. If an ordinary person is caught up in one, calamity may befall them. Most often, contention begins because people fail to think deeply, violate ritual and law, feel no fear, or show no tolerance. This is how disputes arise. To govern, one must understand the root of contention and block its source. An ancient text says, “The noble person has nothing to contend over.” Another says, “In a contest of wills, one does not contend.” The later chapters of the Dao De Jing also say, “The way of the sage is to act without contending.”

A Plain-Language Interpretation

(Continuing from the previous passage)

What fault is there in the virtue of “contending without contention”?

An empty heart: Emptying the heart of selfish desires and cravings.

Yielding to bring things to completion: Bending oneself to help others succeed.

Flowing with the current: Following one’s nature and adapting freely. The Zhuangzi, in “Responding to Emperors and Kings,” says that change is constant and the affairs of the world are like flowing water: no moment is ever the same as another.

Following what comes: Entrusting the heart to the Great Dao and moving in accordance with it.

Understanding these seven forms of goodness and practicing these three abilities are essential to a peaceful state and a long life.

Chapter 9: “Holding and Filling” (Commentary: The previous chapter explained that the perfected person is skilled at acting with gentleness and weakness, and so avoids fault. This chapter describes how ordinary people become immersed in pride and excess, thereby bringing calamity upon themselves. It opens by naming “holding to fullness” and “sharpening the edge,” showing that neither can be maintained for long. It then warns against coveting wealth and status, and concludes with “When your name is established, withdraw,” teaching people to forget their achievements and not claim credit. Meaning: The previous chapter used water as a metaphor to illuminate the way of learning. This chapter begins with “holding to fullness,” further revealing the harm of clinging and stagnation. It urges people to forget their achievements, withdraw from the world, and refrain from contention, thereby embodying the beauty of the perfected person.)

Holding and filling it is not as good as stopping.

Note: Clinging to fullness so that nothing is lost or diminished, and accumulating wealth until it becomes a burden, will inevitably bring regret and trouble. Better to stop.

Commentary: “Holding” means clinging to and keeping something; “full” means filled to capacity; “stopping” means bringing it to an end. People’s hearts are greedy for gain without satisfaction. They cling and hold on, seeking to make themselves ever more full. But accumulating wealth becomes a burden and inevitably brings regret and trouble. Therefore, the sage advises: better to stop.

Meaning: The metaphor of “holding to fullness” has roughly four meanings. First, clinging stubbornly to desire until it is full to overflowing. Second, accumulating worldly wealth until it is full to overflowing. Third, persisting in wrongdoing until it is full to overflowing. Fourth, holding on to power and relying on rank and stipends until they are full to overflowing. In general, those who know only how to advance and not how to retreat, give no thought to the good way, and cling without turning back until they reach excess will all face consequences. Those whose desires overflow will suffer illness and damage to life; those whose worldly wealth overflows will face assault, robbery, and seizure; those whose wrongdoing overflows will suffer punishment, execution, and destruction; those whose power and rank overflow will face downfall and ruin. Therefore, the Lord Lao warns: better to stop. If one neither stops nor rests, the consequences will surely come to pass.

Sharpening it and making it keen cannot be maintained for long.

Note: “To gauge” means to assess; “keen” means sharp. To refine something until it is sharp, striving for fame and honor… (The commentary that follows explains “sharpening the edge.” In essence, deliberately refining oneself to gain a sharp edge and contend for fame and honor cannot be sustained for long.)

Plain-Language Interpretation

Main idea of the passage:

After becoming wealthy and powerful, people easily grow arrogant and bring disaster upon themselves. For this reason, wealth and power cannot be maintained for long.

Explanation:

“Measure” means to assess and weigh; “sharpness” means keen-edged. Ordinary people become absorbed in desire and greed for wealth and status. They dwell on past affairs and flaunt their sharpness, while their craving seems like a demon peering out. This breeds resentment, which brings disaster, so wealth and power cannot last.

Further interpretation:

If a ruler keeps expanding the borders, resentment among the people may lead to the state’s ruin. If a minister covets profit and fame, he endangers himself and brings disaster upon others. Even if he succeeds by luck for a time, how could he hold on to that success? Besides, advancing brings no real benefit, while retreating brings its own troubles. Hence the saying: “It cannot be kept for long.”

Main idea of the passage:

Even a hall filled with gold and jade cannot be kept secure.

Note:

This explains that fullness cannot be maintained for long.

Explanation:

Suppose someone’s greed knows no bounds, until the hall is filled with gold and jade. This is like an elephant killed for its tusks, or a chicken that fears being offered in sacrifice and cuts off its own tail. Losing the treasure of freedom from greed invites the threat of thieves and robbers. Since wealth and profit harm people, how could such riches be kept secure? This further explains what it means to “hold on to fullness.”

Further interpretation:

If someone is skilled at calculation and sharp in pursuing wealth and status, filling their hall and home with gold, jade, and rare treasures, they will inevitably invite attacks and plunder. How could they keep it all? Besides, human life is limited and desire has no end. If one cannot escape death, how could one hold on to such riches?

The saying “a hall filled with gold and jade; an elephant’s tusks bring its destruction” comes from the twenty-fourth year of Duke Xiang in the Spring and Autumn Annals. Fan Xuanzi governed Jin, and the burden on the other feudal lords was severe. Zheng was deeply troubled by this. Zichan wrote to Zixi, asking him to convey a message to Xuanzi: “You govern Jin, yet the neighboring lords have heard nothing of your virtue. They have only heard that their burdens are heavy.” Xuanzi was perplexed.

Zichan continued: “A gentleman governing a state does not fear the harm caused by wealth so much as he fears lacking a good name. When the wealth of the lords is gathered in the ruler’s court, the lords grow estranged. If you rely on this wealth, Jin too will become estranged from them. When the lords grow distant, Jin will fall into disorder; when Jin falls into disorder, your own house will be ruined. Why be so absorbed in wealth? What use is it? A good name is the vehicle of virtue, and virtue is the foundation of the state. Rather than ruin these things, should you not devote yourself to virtue? With virtue comes joy, and joy can last. The Odes say, ‘Joyful is the noble lord, foundation of state and house.’ This speaks of fine virtue. Let compassion guide your reflection and make virtue shine. A good name carries virtue forward, reaching those far away and bringing peace to those nearby. Do not let people say that you are greedy for wealth.”

Core principles:

• Measuring and sharpening one’s edge: Calculating one’s advantage and greedily pursuing wealth and status breed resentment and disaster, and cannot be sustained.
• A hall filled with gold and jade: Greed for abundance inevitably invites attack and plunder. The elephant destroyed for its tusks and the chicken that fears sacrifice and cuts off its tail both illustrate the harm of greed.
• Zichan’s counsel to Fan Xuanzi: A good name matters more than abundant wealth; virtue is the foundation of the state and its ruling house. This reinforces the saying, “A hall filled with gold and jade cannot be kept secure.”

Plain-Language Interpretation of Guangshengyi on the True Scripture of the Dao and Its Virtue, Volume Ten (Historical Allusions)

Someone says, “You rely on squeezing me dry to support yourself.” “Squeezing” means extracting or plundering: using another person’s property to benefit yourself is like taking a bribe. It may look profitable, but it eventually brings harm upon you.

Xuanzi, a senior official of Jin, approved of this kind of conduct, and so “offering modest gifts and using connections” became commonplace. That is also why the ruler of Zheng had to bring lavish bribes when he went to pay court in Jin.

The story of the rooster that pecked off its own tail (from the Spring and Autumn Annals): Zichao, the son of King Jing of Zhou, had a tutor named Bin Meng. One day, Bin Meng went into the countryside and saw a rooster pecking off its own tail. He remarked, “A sacrificial animal should be whole and well-fed. By cutting off its tail, the rooster is making itself ‘incomplete’ so it can escape being offered as a sacrifice.” If even a rooster acts this way to protect itself, people who risk their lives and families out of greed are worse than a rooster.

“Not being greedy is the true treasure”: Someone in Zheng found a piece of jade and wanted to give it to Zihan, a worthy minister of Zheng, saying, “This is a treasure. Please accept it.” Zihan replied, “You consider the jade a treasure; I consider freedom from greed a treasure. If I accept it, neither of us will keep our treasure. Better for each of us to preserve our own.” So he refused it.

“Inviting robbers” (Classic of Changes, “Deliverance” hexagram, line nine in the third place): Carrying a load on one’s back while riding in a carriage—carrying a load is what a petty person does, while a carriage is a vehicle for a gentleman. When a petty person abandons his proper role and rides in a gentleman’s carriage, it is like inviting thieves to rob him. The point is that when one’s virtue does not match one’s position, or one’s wealth exceeds what one can bear, one invites disaster. When the birds are gone, the bow is put away; when the hare is dead, the hound is cooked: Once a person’s achievements are no longer needed and the political situation changes, those who served the ruler are cast aside. Fan Li escaped harm by fleeing in a small boat, while Wen Zhong clung to his official position and lost his life.

At noon the sun begins to decline; when the moon is full, it begins to wane: Once the sun reaches its highest point, it moves toward the west; once the moon is full, it begins to diminish. Summer gives way to winter, and spring’s flourishing gives way to autumn’s decline. These are all workings of the Dao. Those who understand fullness and decline by following the Dao, and who do not cling to achievements or fame, will avoid the regret of being hunted down at Shangcai or longing for Huating, as Zhang Liang (Zifang) did when he gave up eating grain and lived at ease, and as Shu Guang did when he resigned and withdrew. How much more should those who occupy the highest position, rule over countless people, extend their influence across all lands, and bring peace to the world heed the warning against a hall filled to the brim: preserve fullness by remaining humble, and never become arrogant or complacent.

Note on the title: This is an interpretation of the historical stories in Volume Ten of Guangshengyi on the True Scripture of the Dao and Its Virtue. The stories illuminate principles found in the Classic of the Dao and Its Virtue, including “knowing contentment avoids disgrace,” “knowing when to stop avoids danger,” freedom from greed, and knowing when to withdraw. Where the middle of the source text is missing, this interpretation follows the surviving passages.