《道德真經廣聖義》Vol. 25

Extensive Commentary on the True Scripture of the Dao and Its Virtue, Volume Twenty-Four

Composed by Master Guangcheng of the Tang, Du Guangting

“Know the Masculine” Chapter, Twenty-Eighth

Commentary: The previous chapter explained that good conduct and good words do not cling to what is conventionally called goodness, and so can help people. This chapter explains that by making humility and softness one’s way of acting, enduring De takes root, and one returns to the uncarved state. The first three passages, beginning “Know the masculine,” explain how cultivation gradually reaches its utmost point. The next two lines, beginning “When the uncarved block is divided,” show that reaching the utmost point must bring something to fruition. The final line, “The greatest carving,” discusses how the sage’s achievement is put to use, concluding the chapter’s deeper meaning.

Meaning: The preceding text has already made clear that unforced good conduct and good words help people and things, and that acts of compassion are all forms of external support. Here, knowing the masculine and knowing the white preserve the harmonious Qi; returning to infancy and returning to the uncarved state bring one’s work to completion. These are the essentials of inner cultivation. External practice takes the form of the Five Goodnesses, as described above; inner cultivation reaches its utmost in the Three Knowings, as described below. Once cultivation has returned to the uncarved state, one must remain true to it without wavering. Then one may spread into the myriad forms and reveal the vastness of the mysterious work. Only the sage can govern the vessels without injuring them.

Scripture

Know the masculine, keep to the feminine, and become a stream for all under Heaven.

Commentary: “Know” means to discern. The “masculine” refers to forcefulness and agitation; the “feminine” refers to softness and stillness. All things prize preserving the Great Harmony, and follow the principle of seeking the middle way. Excessive masculinity leads to arrogance; excessive femininity leads to weakness. Neither is balanced. In good conduct, steadfastness and depth must be the constant principle. Therefore, if you recognize the faults of forcefulness and agitation, you should keep to softness and stillness. Even while keeping to softness and stillness, you should remain aware of forcefulness and agitation. By keeping to the feminine, one understands that the masculine leads to failure; failure obstructs one’s practice and observance of the precepts. To keep to the feminine is to preserve yielding softness as a virtue of humility. Then all things return to you, as water flows into a stream.

Meaning: In inner cultivation, discern forcefulness and agitation, recognize that they inevitably cause failure and harm, and use the way of softness to govern them. “Arrogance” means going to extremes; “steadfastness” means depth. When one’s nature is forceful and agitated, inclining toward the masculine, one often goes to extremes. Extremes give rise to further excess. Therefore, deepen the heart of softness and stillness, and govern the forceful, hard nature: this prevents the failure that comes from going to extremes. A stream is where many waters converge, because it lies low. When people are humble and lowly, things return to them; when the land lies low, water gathers there. The Upper Clarity tradition speaks of the “One of the Feminine,” referring to the Daoist principle of keeping to softness.

Note: The phrase “sheep thirteen” in the original is probably a page number or printing mark from a volume or woodblock edition. The character “䟽” means “疏,” a commentary or explanatory gloss. “道德眞經” refers to the Dao De Jing. Du Guangting was a Daoist priest of the late Tang and Five Dynasties period; his Extensive Commentary is an explanatory commentary on the Dao De Jing.

Plain-Language Interpretation

The Dao also includes methods such as “Three Receptive Practices and Five Feminine Practices.” All aim to make the mind and will gentle, and the spirit calm and still, in the pursuit of long life. When a ruler governs with humility and stillness, all things follow and gather around him, like water flowing into a valley.

“Be the streambed of the world: ever-present De does not depart; return to the state of an infant.”

Commentary: The masculine is prone to force and strength, so to “know the masculine” is to “keep to the feminine”—the virtue of humility and gentleness. When all things gather around, one becomes the streambed of the world. Everlasting De never leaves one’s person: embracing the Dao and holding harmony within, one returns to the ways of an infant.

Explanatory note: Knowing the masculine and keeping to the feminine is a good way to act. When all things return to you, you become the streambed of the world. If you can do this, everlasting De never disperses. When De remains undispersed, there is “complete harmony.” Those who embody complete harmony have few thoughts and few desires; they are untroubled by things before they arise, like infants. Hence the saying, “return to the state of an infant.”

Meaning: Governing the country depends on humility and stillness; cultivating oneself depends on receptivity and gentleness. Only when all things follow and the virtues of many converge can one enjoy blessings and good fortune over time and preserve oneself. An infant has not yet distinguished good from evil or learned right from wrong. Its vital energy is whole, and it is quiet and free of desire. This image represents a virtuous ruler and a person who embodies the Dao completely. In self-cultivation, the spirit returns; in governing, the people gather.

“Know the bright, keep to the dark, and become a model for the world.”

Explanatory note: Brightness means clarity; darkness means obscurity; a model is a standard to follow. If you can keep to receptivity and stillness, your virtue will be clear. Though your virtue is clear, do not use it to place yourself above others. Instead, remain as if obscure, keeping to simplicity and harmony. In this way, you can become a model for the world.

Meaning: A ruler with insight, and a person of the Dao whose virtue is manifest, should both remain as if dim and obscure. They should not show off or boast; then the people will gather around them. Be simple and harmonious within, and content in the Dao: this is how to become a model for the world. The Records of the Grand Historian recounts Laozi telling Confucius: “A gentleman of abundant virtue appears foolish.” One who has virtue does not boast of it; one who is clear-sighted does not display it. Such a person not only fills himself inwardly with the practice of the Dao, but also lets its radiance and reputation reach far.

“Be a model for the world: ever-present De does not err; return to the boundless.”

Commentary: If you can keep to receptivity and stillness, ever-present De will not depart. Though your virtue is clear, remain as if obscure. In this way, you become a model for the world, and the workings of ever-present De never go astray.

(As the original text has no further commentary here on “the boundless,” the general meaning is: by keeping to receptivity and darkness and becoming a model for the world, De does not err and returns to the state of the boundless.)

In the following plain-language reading of this passage from the Guangshengyi commentary on the Daode Zhenjing, the explanation is arranged according to the structure of the original.

Commentary: “Deviation” means error; “limit” means exhaustion. “Know the white and keep to the black” means preserving De in its entirety. One whose De is complete can serve as a model for all under Heaven, a standard for others to follow. True and constant De responds to each circumstance; its use is free of error and never exhausted. That is why the text says, “Return again to the limitless.”

Interpretation: A ruler who follows the Dao does not flaunt cleverness outwardly, but builds up De inwardly. When the gentle, harmonious Qi has become manifest, people throughout the world will be transformed and drawn to the ruler. In the state, sage-like De is inexhaustible; in one’s own life, longevity has no limit.

Know glory, keep to disgrace, and be the valley of the world

Commentary: “Glory” means honor and prestige; “disgrace” means lowliness and humiliation. To serve as a model for all under Heaven, one may possess honor and prestige in De, yet remain in a lowly and humble position. Taking gentleness as one’s measure, one can contain everything without exception, like an empty valley. Things come, and one responds to them; hence the phrase “the valley of the world.”

Interpretation: A ruler possesses wealth from all quarters and governs the Nine Regions; this is honor and prestige. Yet the ruler calls himself “orphaned, widowed, and unworthy”—terms of lowliness and humiliation prescribed by ancient custom. If he can act in accordance with principle, reflect on disorder, remain mindful of danger while at peace, and be cautious and humble—diligent by day and vigilant at night—then his De will be broad and his character expansive, like an empty valley. Those who follow the Dao do not display the praise their De has earned. They remain humble and yielding, like Gengsang Chu, who avoided the shrine on Mount Wangwu, as recorded in the Zhuangzi. He also lamented that a gnarled tree could not be used as timber. When one’s abilities and De are kept from display, the heart remains empty and De complete, like an open valley.

Be the valley of the world; then constant De will be complete, and you will return to the uncarved block

Note: Though De may be honored, one should remain in a lowly and humble position. When things make an impression, one responds, like a valley echoing a sound; its empty receptivity is never exhausted. When constant De is complete, one returns to the Dao.

Commentary: The “uncarved block” is the Dao. Empty and receptive, one responds to things like the spirit of the valley. When true and constant De is complete, one returns to the uncarved block. The Dao is the substance of De, and De is the function of the Dao: considered in terms of its function, it is called “constant De will be complete”; considered in terms of its substance, it is called “return to the uncarved block.” Returning to the uncarved block, one reaches the wondrous source, clear and pure; through constant De, one’s activity is inexhaustible. Who but someone of the greatest understanding in the world could reach this?

Interpretation: Once rich in De, one is in accord with the Dao. As the substance of De, the Dao is calm, still, and Wuwei (non-action); as the function of the Dao, De is expressed through action. A ruler guides the people toward Wuwei through the transforming influence of the “Five Good Practices”—good speech, good calculation, and the like—and accumulates merit through De devoted to benefiting all.

In accord with the Dao (the Way), one is said to “return to the Uncarved Block.” The Dao itself acts through Wuwei (non-action), yet nothing is left undone. It runs through all things and brings them into being, responding to circumstances without following a fixed pattern. For this reason, it is called the most all-encompassing principle under Heaven. The Book of Changes says: “What is above form is called the Dao; what is put into practice and applied throughout is called ‘permeation.’” A sage who governs a state, or a perfected scholar who cultivates himself, should understand that striving for strength, making oneself conspicuous, and competing for honor are not lasting benefits. Instead, they should be restrained by three ways of conduct: softness, reserve, and humility. The five good qualities discussed earlier are used outwardly to transform the people; these three ways of conduct are used inwardly to cultivate oneself. As the people are transformed, the Dao grows ever broader; as one cultivates oneself well, De (Virtue/Power) flourishes ever more. This is the key to governing a state and cultivating oneself.

Once the Uncarved Block is split apart, it becomes all kinds of implements—that is, formed things with particular uses. When a sage puts it to use, it becomes the head of all those endowed with different capacities.

Note: When the De held within is fully integrated, one can return to the Uncarved Block. When constant De responds to situations and engages with things, the Uncarved Block is split apart and becomes implements. Once things have entered the realm of formed objects, they must differ in refinement and coarseness, rank and station. Thus, when the sage puts them to use, he becomes the head of all those endowed with different capacities.

Commentary: An “implement” is a formed object. From “Knowing the masculine…” onward, the text discusses cultivating one’s nature and De; by reversal, one returns to the Dao. Here, “the Uncarved Block is split apart and becomes implements” makes clear that when one’s luminous De is complete and one is in accord with the Dao, one can respond to the world and serve its needs. Once put to use, its traces become coarse and apparent, and it enters the realm of formed objects. Hence the saying, “When the Uncarved Block is split apart, it becomes implements.” The sage benefits all under Heaven and thus becomes the head of those with different capacities.

Meaning: What is above form is called the Dao; what is below form is called an implement. The Dao is emptiness: it is not a substance that can be seen or touched, but the wondrous source of stillness and emptiness. An implement belongs to the realm of being: it is a function that can be recognized and named, not a fixed, obstructive form. To govern the world, the sage relies on people’s abilities and De, entrusting them with the care of the people so that they may together revive the hidden current and spread the Dao’s transformation. Hence the saying that the sage becomes their head. The four seas are vast and the people countless; they cannot all be governed by those below. So officials are appointed, with leaders and teachers each overseeing their own responsibilities. In the days of Tang and Yu, the government established only a hundred offices; the Xia, Shang, Zhou, and Han established ever more. Those with De held office, and those with ability took up their posts, each suited to their role, so that all regions could be governed. For a Daoist, too, spreading De and extending kindness, rescuing beings, and accomplishing good works serve people as useful implements do. Governing a state means using people’s abilities to transform things; following the Dao means accomplishing good works to benefit people. Both accord with the transformation of the Uncarved Block. The Book of Documents says: “Study the ancient ways, then enter office.”

[What the Commentary Says]

The tradition says that when people are properly selected and appointed to office, the people will not envy official rank or covet power. That is the meaning here. The Spring and Autumn Annals records that in the autumn of the seventeenth year of Duke Zhao’s reign, Tanzi came to the state of Lu to pay court. He told Duke Zhao: “The Yellow Emperor named his officials after clouds; the Flame Emperor named his after fire; Gonggong named his after water; Taihao (Fuxi) named his after dragons; and Shaohao named his after birds. The phoenix was in charge of the calendar; the dark swallow, of the spring and autumn equinoxes; the Bozhao, of the summer and winter solstices; the blue bird, of the start of spring and the start of summer; and the red bird, of the start of autumn and the start of winter. The zhujiu served as Minister of Education, the suijiu as Minister of War, the shijiu as Minister of Works, the shuangjiu as Minister of Justice, and the gujiu as Minister of Administration. Each of the five kinds of jiu birds oversaw one class of people; each of the five kinds of pheasants oversaw one class of artisans; and each of the nine kinds of hu birds served as an agricultural official. ‘Hu’ means to restrain: these officials restrained the people and kept them from becoming lax.” From the time of Zhuanxu onward, officials could no longer be named after distant things, so people were taken as teachers and the people themselves gave names to the offices. The establishment of officials and division of their duties has a long history. Its purpose was to proclaim the Dao, put De into practice, and educate the people. If an officeholder is unsuited to the role, all things suffer harm. How could such a position be granted lightly? The Book of Documents says, “Offices need not all be filled; what matters is the person.” This is the point.

Therefore, the great ordering does not cut

(Therefore,) the great ruler and the great act of governing do not wound or carve up the myriad things.

[Note]

The sage puts the Dao into practice and, through the Great Dao, guides all living beings. The sage is warm and gentle as spring, extending benefits to all things so that each finds its proper place, and does not use wounding as a means.

[Commentary]

This passage describes the sage’s way of putting the Dao into practice. The sage’s De is complete, and the Great Dao guides all living beings, like Heaven and Earth bestowing rain and dew. Each thing follows its own nature in harmony, without knowing who is exerting the effort. Animals and plants alike can each fulfill their lives, yet are not wounded or exploited for the sage’s use. That is why it says, “The great ordering does not cut.”

When a sage ruler is in power, governing all regions and extending De’s blessings to living beings, each keeps to its own nature. Thus plants and animals, whether sentient or not, can grow and flourish of themselves, without being slaughtered or carved up. In an age of Dark De, under a supreme ruler, people are transformed without being spoken to; all is clear and still. The people below know only that a ruler is there, but hear no commands or regulations. This is what is meant by being a great ruler without imposing restrictions that cut things apart.

Those who cultivate the Dao need not scrutinize visualization, prayers, and incantations too closely, nor labor excessively at rinsing and swallowing saliva or regulating the breath. By practicing Wuwei (non-action) and having no desires, they preserve their natural harmony and can gradually draw near to the Dao.

Note: This chapter is part of the commentary on “When One Is About to Take the World,” chapter twenty-nine of the Guangshengyi to the Daode Jing. The preceding text discussed “the conduct of the female and the lowly.” Here, it draws on ancient systems of official titles and the principle that “the great ordering does not cut” to explain how a sage ruler puts the Dao into practice without carving up the myriad things for personal use. It then extends the point to Daoist cultivation, which calls for Wuwei and the preservation of one’s natural wholeness.

This passage says that anyone who tries to seize the world by force and make himself emperor is bound to fail.

Meaning of the passage:

The world is the highest and most precious seat of power. A person who possesses the Dao must wait until the Mandate of Heaven and the cycle of dynastic succession fall to him before ruling the world. If a corrupt and violent person tries to seize the world by force and set himself up as ruler, the Old Master warns: “I see that he will surely fail.”

Detailed explanation:

The world is the realm governed by a ruler, and a ruler’s position comes through the Mandate of Heaven and the course of dynastic succession. One must follow Heaven’s will and accord with the people’s wishes before ruling the four seas, caring for the people, and becoming sovereign. The sage kings of successive ages all bore extraordinary auspicious signs: Fuxi was born after stepping into a giant’s footprint; the Flame Emperor was conceived through a divine dragon’s response; the Yellow Emperor had lightning circle the Dipper; Shaohao was marked by starry lights and a rainbow; Zhuanxu and Gaoxin were wise and discerning from birth; and Tang Yao and Yu Shun had extraordinary appearances. Emperor Yao was accompanied by the red dragon and the Fire Phase; Emperor Shun by a rainbow omen and the Earth virtue; Yu received his mandate through the essence of the moon and was born from a swallow’s egg; a purple aura enveloped Mount Dang for Tang of Shang; and red light shone over the Han dynasty. These are examples of rulers who bore unusual auspicious signs, accumulated hidden merit, and thereby came to wear the imperial robe.

But how could corrupt and violent people who try to seize the world by force and set themselves up as rulers—before they have even managed to eliminate and suppress their opponents—expect to see Heaven’s favor descend upon them? Thus the Old Master warns: “I see that such people will surely fail to accomplish what they intend.” The word “yi” is a modal particle indicating certainty.

Plain-language interpretation

Xuanyuan (the Yellow Emperor) received the Mandate after building on the achievements of those who came before him, while Zhuanxu (Shaohào) was in accord with the auspicious signs of his mandate. Seventeen generations after the Yellow Emperor came the Yin-Shang dynasty; thirteen generations after Hou Ji, the western lord rose to prominence. These are examples of Virtue and achievement accumulating across generations and being passed down. Some sages were born sacred and extraordinary; some could speak from birth. Some had square temples and a rhinoceros-shaped mark on the forehead; some walked with the gait of a swan. Some had double pupils and eyebrows in eight colors; some had reversed feathers and unusual hairs growing on their backs. Some bore the pattern of a jade measure on the chest, while their bodies were covered in scales. Some preserved their lives in prison; others escaped through a narrow passage in a ditch. Later, celestial signs came to pass, and their Virtue accorded with the people’s wishes. Only then could they command the assembled rulers, rescue those drowning, quench raging fires, relieve the common people, and bring prosperity to the imperial enterprise. This is what it means for the people to look up in expectation while the Mandate of Heaven has already alighted upon someone. The Book of Documents says, “Heaven’s ordained succession rests upon your person.” That is the meaning.

As for those who lacked an imperial vessel granted by Heaven and talent bestowed at birth, whose ancestors had no visible record of accumulated goodness and whose extraordinary omens were not recorded on bells or tripods: they relied on the strength of waterside marshes, indulged the hearts of wolves and jackals, stole political power through foxlike seduction, and cast covetous eyes on the sacred throne through the favor of flatterers. They entertained thoughts of challenging for the throne and devised schemes to break into the imperial treasury. Wang Mang and Dong Zhuo were beheaded and their corpses mutilated; later, Hou Jing and Huan Xuan met their ruin. Their evil names have been handed down for all time, and they have become a laughingstock everywhere. How could anyone succeed in seizing the throne by force? Consider Xiang Yu, who claimed that a divine sword had been granted to him and possessed the strength to uproot mountains. At a shout, ghosts and spirits submitted; at a roar, fortified walls crumbled and enemy armies broke. Yet in the end, at Wu River, he found no boat to carry him across, and at Yinling he took his own life. There was no auspicious sign of a gathering at the well, only the added reward of the Five Marquises. If even he fell short, why make false claims to hopes beyond one’s station?

The Old Lord cautioned: “I see that they do so only because they have no choice…”

The world is a sacred vessel; it cannot be controlled. Those who try to control it will ruin it.

Note: The throne of supreme treasure is a vessel of Heaven, Earth, and the divine powers; therefore, it cannot be seized by force. Hence the saying, “Those who try to control it will ruin it.” This is a warning to treacherous and disorderly ministers.

Commentary: The throne of supreme treasure cannot be seized by force because it is a vessel of Heaven, Earth, and the divine powers. It should always be entrusted to a ruler of sage-like Virtue, so that teachings of harmony and mutual care may spread throughout the world. How could violent people be allowed to seize it by force and bring suffering upon the world? Thus we know that it must never be seized by force; any attempt is bound to fail. This is a warning to treacherous ministers who foment disorder.

Note: This passage follows the “broad interpretation” (meaning-based exegesis) format for the Dao De Jing saying, “The world is a sacred vessel; it cannot be controlled. Those who try to control it will ruin it.” By contrasting sage rulers of successive dynasties with usurpers, it explains that the great treasure conferred by Heaven’s Mandate cannot be seized by force. References to “the great treasure,” “the sacred vessel,” and “Heaven’s ordained succession resting upon one’s person” develop the passage’s meaning through ideas drawn from both the Laozi and Confucian accounts of Heaven’s Mandate.

Plain-Language Interpretation

In the space between Heaven and Earth, the sun and moon, all things stand in ordered array. There must therefore be a ruler to oversee and govern them. The spirits of Heaven and Earth entrusted the great responsibility of “shepherding” the people to sage rulers of virtue, so they could nurture the people through policies that promote peace and joy. “Kai” means harmonious joy, and “ti” means gentle ease. In “Jiongzhuo,” from the Major Court Hymns of the Book of Poetry, the Duke of Shao admonishes King Cheng: “The harmonious and gentle lord is the father and mother of the people.” That is, when a ruler teaches the people through harmony and brings them contentment through gentleness, they will respect him as a father and feel close to him as a mother. This is therefore called “the transformation through harmonious joy and gentle ease.”

A cruel and violent person who seizes all under Heaven by force will rely on a powerful army to slaughter the people mercilessly. Wu was like a giant boar and a long serpent; Xiang Yu was as greedy as a wolf and as vicious as a sheep. The people will suffer their poison. Poison that comes from the mouth is called a sting; poison that comes from the tail is called a scorpion’s sting. Such violent people poison and sting all under Heaven. They cannot obtain the supreme throne; they bring about their own defeat and ruin. Hence the saying, “Those who act will fail.”

“Those who grasp will lose it”: The commentary says that when the mandate has already fallen to someone and they have already taken the throne, if they try to cling tightly to it and abuse the spirits, the Dao of Heaven brings calamity upon the wanton and will make them lose it. This is a warning to emperors.

The subcommentary says that some rulers restore order after upheaval, while others inherit the throne and preserve the established institutions. All should make virtue manifest and block wrongdoing, attend to hidden concerns, and seek to relieve hardship and suffering. If they cling to the throne and abuse the spirits, bringing the state into chaos and disorder, then the Dao of Heaven will bring calamity upon the wanton, the spirits will grow angry, the people will resent them, disasters will arise, and turmoil and displacement will spread. Who would still honor such a person as ruler? They, too, will lose the throne. This is also a warning to emperors.

The interpretive commentary says that a ruler inherits the throne and receives the Mandate of Heaven. If he does not govern through virtue, but instead spreads poison throughout the realm and brings disaster upon the land, his commands will go unheeded and weapons will turn inward. Once all under Heaven is in turmoil and the seas and mountains are in upheaval, a true ruler appears in response to the times to save the people and restore order, as did Yu of Xia, Tang of Yin, King Wu of Zhou, and the founder of Han. Once the realm is pacified, it is passed to their descendants, who inherit the light and preserve the established institutions. Such successor rulers include Jie of Xia, Zhou of Yin, King Nan of Zhou, and Emperor Xian of Han. Founding rulers rely on sage virtue to block wrongdoing, make virtue shine by correcting faults, display benevolence to welcome and win over those living in seclusion, and seek out and relieve suffering. After first obtaining the supreme throne, they rarely meet with defeat and ruin, because they devote themselves wholeheartedly to governing well.

(The following lines, beginning “Thus, some things advance while others follow…,” still belong to the same chapter’s meaning. Here, the scriptural passage ends with “Those who grasp will lose it”; the commentary and subcommentary above cover the entire text provided.)

A ruler may master worldly affairs and inherit the great throne, yet know nothing of farming. Raised in women’s quarters and born within the deep palace, he lets the eight sounds—all manner of music—and the five colors—all the confusion of visual forms—disturb his heart. Splendid clothes and licentious music drown his nature. He may exhaust his forces on the distant frontiers and spread calamity across the Nine Provinces, treating the people as enemies and the living as mere weeds. At every turn he slaughters recklessly, ignores the laws, opposes the Dao and defies Heaven, and abuses the spirit-lords. The so-called spirit-lords are the people. Then weapons rise everywhere, floods and droughts come at untimely moments, Heaven grows angry and the people turn away; ghosts wail and people complain. In the end come exile at Nanchao—when King Jie of Xia was driven there by Tang of Shang—and the execution at Muye, where King Wu of Zhou slew King Zhou of Shang after the battle. The ruler dies among the common people or loses power to treacherous strongmen. His grand designs vanish, and his great enterprise never returns. This makes clear that “one who grasps loses”; it is a warning for later rulers.

To “make Virtue manifest and block what is wrong”: In the second year of Duke Huan’s reign in the Spring and Autumn period, Hua Du of Song killed Kong Jiafu, murdered Duke Shang, and installed Prince Feng, who became Duke Zhuang. He bribed Lu with a ritual vessel from Gao. Duke Huan accepted it and placed it in the ancestral temple. The minister Zang Aibo remonstrated: “A ruler should make Virtue manifest and block what is wrong as he governs his officials, and even then he fears he may fall short. Now you have placed a vessel received as a bribe in the Grand Temple, openly setting an example for your officials. If they follow it, how can you punish them? Long ago, after King Wu conquered Shang, he moved the Nine Tripods to Luoyi, yet men of principle still objected. How much worse to display in the Grand Temple a vessel obtained through conduct that violates ritual propriety! What affliction does this bring upon the ruler?” Li (沴) means a baleful influence or ominous energy. An affliction arising within is called a sheng (眚); one arising outside is called a zai (灾). A fire from Heaven is also called a zai.

Thus things may move ahead or follow behind, breathe warmth or blow cold, grow strong or grow weak, be upheld or collapse. To force things into action is to ruin them; to grasp them is to lose them. Some things move ahead while others follow behind; some breathe warmth upon things, while others blow cold; some support them and make them strong, while others press them down and weaken them. With the Dao, affairs are upheld and carried through; without De, they collapse and come to ruin.

Commentary: This explains that things are never constant, and that affairs turn into their opposites. Xu (呴) means warm breath; chui (吹) means cold breath; qiang (强) means strong; lei (羸) means weak; zai (载) means to carry through an undertaking; hui (隳) means to ruin. Forcing things into action brings ruin, and grasping them brings loss. Things are likewise varied: some move ahead, others follow behind; some breathe warmth upon them, others blow cold; some support them and make them strong, while others press them down and weaken them. With the Dao, affairs are upheld and brought to completion; without De, they are destroyed and abandoned.

When people force things into motion, brace themselves stubbornly, or keep pushing ahead, they can end up spoiling everything. It is like ropes knotted together in a tangle: there is no straightedge by which to judge what is straight and what is crooked. Only by lowering one’s own desires and following the people’s wishes will they willingly support a ruler and not grow weary of his De (Virtue/Power).

Things depend on one another in hidden ways and turn into their opposites: prosperity and decline, gain and loss. Nothing remains fixed, so how could human affairs stay unchanged for long? Thus Laozi says, “Those who act forcibly fail; those who cling lose.” Forcing things leads to failure; clinging tightly leads to loss. Sometimes those behind move ahead, while those ahead fall behind; cold turns to heat, and heat turns cold again; the weak grow strong, and the strong grow weak; what is established may collapse, while what has collapsed may yet be preserved. It is like ropes winding and twisting together: no fixed standard can settle the matter once and for all.

“Mo” means a large cable or thick rope; “zhun” means a target’s center; “sheng” means straight or upright. A ruler without the Dao makes people submit to his private desires. A ruler with the Dao makes his own desires follow the wishes of the people. When a ruler follows the people’s wishes, all under Heaven live in peace and joy, gladly honor him, and do not resent his De. When he makes the people serve his desires, trouble follows.

The Zuo Commentary, under Duke Xi, year twenty, says that Duke Xiang of Song wanted to summon the feudal lords to an alliance. When the Lu statesman Zang Wenzhong heard of this, he said, “If he can set aside his own desires and follow what is good for the people, it may work. But if he makes the people submit to his personal desires, success will be difficult.” In the autumn of the following year, the Duke of Song met the rulers of Chu, Chen, Cai, Zheng, Xu, and Cao at Meng, a place name. The other rulers seized the Duke of Song and attacked Song instead. This showed that the Duke of Song lacked De and sought to dominate the alliance: the others joined together to seize him, just as Wenzhong had predicted. Wenzhong was a statesman of Lu.

Thus the sage sets aside excess, extravagance, and arrogance.

The sage sees that the conduct of all things changes with circumstances and understands that stubborn attachment inevitably leads to loss. For this reason, he removes what is excessive.

The sage who governs the world sees that actions shift with changing conditions and knows that prideful insistence ends in loss. He therefore disciplines himself and restrains his desires: he sets aside what is overly contrived, called “excess”; what is too luxurious in clothing and amusements, called “extravagance”; and what is too grand in rank and influence, called “arrogance.” The commentary explains these three separately, but “excess,” “extravagance,” and “arrogance” all point to the same thing: going too far.

The sage observes how things turn into their opposites and how circumstances shift. In acting, he does not let things go to extremes. What is too intense must reach its limit; excessive luxury breeds greed; excessive abundance reaches fullness. Fullness gives way to reversal, greed invites resentment, and excess brings sorrow. Any one of these leads toward ruin. That is why the sage sets aside excess, extravagance, and arrogance. Those who cultivate the Dao understand that clinging leads to loss. Knowing that luxury and fullness are mistaken, they remain humble and keep their inner spirit open and empty; only then can they accord with the true Dao.

Guangshengyi is a commentary on the Daode Jing by the Tang dynasty Daoist Du Guangting and others, with an emphasis on developing its underlying principles.

“To make one’s desires follow the people” means that a ruler restrains his desires and follows the people’s wishes; “to make the people follow one’s desires” means that he exploits them to satisfy his private aims.

Jiu mo refers to tangled ropes, a metaphor for a confused situation without a clear standard.

The nature of Heaven and Earth is inherently tranquil; this is their enduring quality. They do not actively maintain tranquility for their own sake. Rather, after all things have grown and flourished, they naturally return to a tranquil state. Thus, Heaven and Earth do not deliberately seek tranquility; after all things have grown and changed, they naturally return to it.

In terms of human virtue, benevolence is inherently tranquil. People do not actively maintain tranquility for their own sake. Rather, after experiencing all kinds of turmoil, they gradually return to it. Thus, people do not deliberately seek tranquility; after the turmoil of worldly affairs, they naturally return to it.

In terms of the Five Zang organs, the spleen is inherently tranquil. It does not actively maintain tranquility for its own sake. Rather, after the other organs have been active, it naturally returns to tranquility. Thus, the spleen does not deliberately seek tranquility; after the activity of the other organs, it naturally returns to it.

Among the Five Constant Virtues, benevolence is inherently tranquil. It does not actively maintain tranquility for its own sake. Rather, after experiencing all kinds of turmoil, it gradually returns to it. Thus, benevolence does not deliberately seek tranquility; after the turmoil of worldly affairs, it naturally returns to it.

In terms of the four seasons, spring is inherently tranquil. It does not actively maintain tranquility for its own sake. Rather, after all things have grown, it naturally returns to tranquility. Thus, spring does not deliberately seek tranquility; after all things have grown, it naturally returns to it.

Guan Yin once said, “Heaven and Earth are inherently tranquil; all things are inherently in flux.” This is precisely the principle.