《道德真經廣聖義》Vol. 34

The Broadly Expounded Meaning of the True Scripture of the Dao and Its Virtue, Volume 33, Section 9

By Du Guangting, Master Guangcheng of the Tang dynasty

Chapter 42: The Dao Gives Birth to the One (The commentary on the previous chapter explained the Dao heard by the three kinds of people, and how it can give birth to all things.)

(This chapter explains how all things come into being and change: they must depend on the Three Qi. It begins by describing the soft, yielding Qi of the Void, which allows all things to embrace it and thereby become harmonious.)

(It then speaks of “orphaned,” “widowed,” and “unworthy,” admonishing kings and dukes to conduct themselves with humility. It concludes that the forceful and domineering do not meet a natural end, thereby pointing to the foundation of spiritual cultivation.)

The meaning is as follows: Heaven and Earth cannot bring themselves into being. Heaven and Earth are manifestations of the Great Dao, whose operation takes the One as its starting point. Hence the phrase “gives birth to the One”: it refers to the Dao heard by the three kinds of people in the previous chapter. The Dao is only one, but the foolish and the wise hear it differently. Some believe, some doubt; some apply themselves, while others laugh. In this way, the text makes clear the principles of understanding and ignorance, advance and withdrawal, and shows people how to cultivate. It also describes the methods of the Valley, disgrace, concealment, and transformation, illustrating the humility of the highest practitioners. Since the text says that the Dao is “good at lending” to all things, it reveals that all things embrace the Dao and come into being. From this we understand that humility and lowliness are the foundation: diminishing can bring increase, helping to restrain a fierce and domineering nature; increase can bring loss. This process must depend on the Three Qi, which the Scripture of the Spiritual Treasure on the Generation of Spirit identifies as the Mysterious Qi, the Primordial Qi, and the Beginning Qi.

The Beginning Qi is white and condenses into the Clear Tenuity Heaven, called the Jade Clarity Realm, governed by the Lord of the Heavenly Treasure, where the Celestial Worthy of Primordial Beginning presides with nine sages. The Primordial Qi is yellow and condenses into the Heaven of Remaining Yu, called the Supreme Clarity Realm, governed by the Lord of the Numinous Treasure, where the Great Dao Lord presides with nine perfected beings. The Mysterious Qi is blue-green and condenses into the Great Clarity Realm, called the Great Red Heaven, where the Most High Lord Lao presides with nine immortals. Each of these three Qi gives rise to three further Qi, forming the Nine Heavens below; together with the three realms, these make twelve heavens. Each of the twelve heavens is then divided into two, making thirty-six heavens in all. Their essences condense into the Three Powers: the Beginning Qi becomes Heaven, the Mysterious Qi becomes Earth, and the Primordial Qi becomes humanity. The Beginning Qi gathers Yang; the Mysterious Qi gathers Yin; and the Primordial Qi gathers the essence of Yin and Yang, which together form human society and, when dispersed, all things.

The Qi of the Void is the Qi of original harmony and stillness…

(If the scripture continues later in this volume, its commentary may proceed from there, following the original text.)

Qi and “Harmony”

The previous passage explained that Qi is the foundation on which all things live; without it, they die. Those who cherish and cultivate it can return from old age to the state of an infant and transcend the ordinary to enter the Dao. The meanings of “orphan” and “unworthy” were also explained in the previous chapter. Here, the harm caused by “forceful aggression” is emphasized once more, showing that weakness and softness are the way of acting that accords with the Dao. The Analects says, “In the practice of ritual, harmony is the most valuable thing.” This shows that harmony is the proper path into the Dao and must not be taken lightly.

The Dao gives rise to One; One gives rise to Two; Two gives rise to Three

Commentary (the sequence of the blending Qi)

“One” refers to the blending Qi. When the Dao stirs and gives rise to the subtle Qi of harmony, the underlying pattern of all things takes form. This alone is not enough, so Yang Qi is born as well. Yang Qi cannot exist on its own, so Yin Qi is born. The blending Qi gathers into One, hence “One gives rise to Two”; Yang Qi gathers into Two, hence “Two gives rise to Three.”

Three gives rise to the myriad things

Commentary

Only after Yin and Yang unite and the blending Qi is brought into balance do the myriad things flourish and come to completion. Hence, “Three gives rise to the myriad things.”

Explanatory Notes

The Dao is the numinous source of utter emptiness. “One” is the manifestation that emerges when the harmonious and refined Qi stirs into motion. The Dao transforms and brings forth the myriad things through harmonious Qi; since this is still insufficient for the principles of responsive transformation, Yang Qi is born as well. Pure Yang alone cannot form anything, so Yin Qi is born. When Yin and Yang meet in harmony and the blending Qi becomes pure, all kinds of beings are generated everywhere. This explains the Dao’s goodness in giving and bringing things to completion, as well as its power of generation.

Explanation of the Meaning

The Dao has neither form nor name, yet nothing is beyond its presence. Through its wondrous, natural transformations, it gives rise to “One.” “One” is the Dao’s offspring: Heaven receives it and becomes clear; Earth receives it and becomes settled; people receive it and attain long life; all things receive it and come into being. Those who cultivate the Dao guard, embrace, and preserve this wondrous One; it is the foundation for realizing the Dao.

“One” means that the previously mentioned primordial Qi forms Heaven; “One gives rise to Two” means that mysterious Qi forms Earth; “Two gives rise to Three” means that original Qi forms humanity. The subtle Qi of harmony gives rise to the Two Modes, Yin and Yang. Their essences gather and condense, forming the clear and turbid substances. Human relationships are thereby established, and nothing among the myriad things is left out. The four seasons are brought into balance, and the Five Phases (Wood, Fire, Earth, Metal, Water) move through their cycles. When things interact and follow their proper course, each preserves its natural state; when they are blocked and turned against their course, they suffer harm. The Commentary on the Appended Phrases to the Book of Changes, in its discussion of the Qian hexagram, expresses a corresponding principle. (The original text cites the Book of Changes here to explain what follows from moving with or against the proper course.)

The Images of Tai and Pi

In the Book of Changes, when Kun is above and Qian below, the resulting hexagram is Tai (Peace). The energies of Heaven and Earth meet, allowing the myriad things to flourish; those above and below understand one another, and affairs proceed smoothly. The image is yang within and yin without, strength within and compliance without: the way of the noble person grows, while the way of the petty person declines. Yang energy above responds downward to yin energy; Kun is yin, and yin energy below responds upward to yang energy. The two energies interact, and the myriad things come into being. Isolated yin or isolated yang alone cannot bring forth transformation. Conversely, when Kun is below and Qian above, the two energies do not meet and Heaven and Earth are blocked. In the Book of Changes, this is the hexagram Pi (Obstruction). When Heaven and Earth do not interact, the myriad things cannot flourish; when those above and below do not interact, the realm has no order. In either case, nothing can be brought forth. Thus the commentaries say that when yin and yang meet in harmony, the blending energies transform into a pure, substantial energy. The Book of Changes says, “Heaven and Earth mingle and blend, and the myriad things are transformed and made complete.”

“The myriad things bear yin on their backs and embrace yang; they blend their vital energies to achieve harmony.”

Commentary: The myriad things come into being by receiving the blending energies of yin and yang. Thus they bear yin on their backs and embrace yang, nourishing and sustaining themselves through the harmonizing of these energies until they become supple and gentle.

Explanatory note: Since the myriad things are brought to completion by the harmonious energy of yin and yang, they must bear yin energy and embrace yang energy, nurturing the blending energy to become supple and gentle. Guangchengzi told the Yellow Emperor: “I hold fast to the One and embrace Harmony. I have cultivated myself for twelve hundred years, yet my body has not declined.” This shows that the original Qi, blended in harmony, is what all living beings depend upon. Laozi cites this to explain that since people are born endowed with the blending and harmonious energy, Qi is the root of life. People should therefore hold fast to suppleness and harmony, and preserve their roots by keeping to the receptive and yielding.

Explanation

The myriad things are born when the Qi of the Dao brings them forth and yin and yang nourish them. Day and night, yin and yang take turns, nurturing the myriad things until each takes shape. Without the wondrous Dao’s blending and harmonizing Qi, nothing could be transformed into life. Though there are cold and heat, without the Qi of the Dao things too would wither and fall. The two energies are mutually inward and outward; therefore, the myriad things bear yin and embrace yang, and the two cannot be separated.

Human life begins when the Dao sends down the Qi of the Primordial One, which becomes Jing and Shen. Heaven endows people with the energy of the sun, giving them movement and rest; Earth endows them with pure yin energy, which becomes form and substance (following the sequence of the original text). The changes of cold and heat, light and darkness, and day and night, whether great or small, all nurture the myriad things. People, too, must bear yin and embrace yang, and nourish the blending Qi into harmony. The same principle applies to them as to the myriad things.

Form, Spirit, and Vital Energy: Form is the physical body, constitution is one’s innate endowment, and Spirit is the governing principle. The scripture says that once a person is born, they have eighteen thousand celestial spirits and eighteen thousand earthly spirits—a total of thirty-six thousand spirits and vital energies—which come together at the same moment to form the body. The outward-facing side of the body belongs to Yang, and the inward-facing side to Yin. Hence the saying, “turn your back to Yin and embrace Yang”: Yin is behind, Yang is held close, and the two are united within the body.

Human beings live between Heaven and Earth, responding to them and stirring them. The Three Origins—the energies of Heaven, Earth, and humanity—nourish us; the Nine Energies condense to form the body; and the myriad spirits stand guard together, respectfully and obediently. Sima—possibly the title of a text in this passage—says: “Revere the Heavenly True, your innate nature, as a bright mirror reflects form; do not slight even the virtue of the Sun.” Alas, people receive life yet fail to honor Qi, value the body, preserve life, and cherish Spirit. They bring ruin upon themselves and abandon their Original Reality. Is that not tragic?

Zhuangzi, “In the World of Men”: The Yellow Emperor asked Guangchengzi on Mount Kongtong: “How can the way of cultivating the body endure?” Guangchengzi rose and said: “A fine question. I will tell you: The essence of the Great Dao is deep and obscure; the ultimate of the Great Dao is silent and still. Do not look or listen recklessly. Embrace Spirit and remain still, and the body will naturally become upright. Be still and clear; do not exhaust the body or disturb Jing. Only then can you live long. Let the eyes see nothing, the ears hear nothing, and the mind know nothing. Let Spirit guard the body, and you can live long. Guard what is within and close off what is without; excessive knowledge brings ruin. I will take you above the Great Brightness, the realm of utmost Yang, and lead you through the Gate of Deep Darkness, the source of utmost Yin. Heaven and Earth each have their own stewards; Yin and Yang each have their own storehouses. Guard your body carefully, and all things will naturally flourish. I hold to the One and dwell in Harmony. That is why I have cultivated my body for twelve hundred years without its declining.”

This is an analogy: Heaven and Earth have the sun, moon, and stars; mountains have peaks, rivers, and streams. Each serves in its proper place, and when an emperor governs through Wuwei, things flourish of their own accord. Why involve oneself in needless activity? Guangchengzi was an incarnation of the Supreme One, the Daoist Patriarch, who appeared in the world to teach the Dao to rulers. He was not subject to birth, death, or the passage of time; “twelve hundred years” is a fable. The text also says: “Those who obtain my Dao become emperors above and kings below; those who lose my Dao see light above and become earth below.” It further says: “All people die, but I alone remain.” This expresses the subtle wonder of Harmonious Qi.

Continuing the meaning of the Dao De Jing: Nothing is more disliked by people than being called 孤寡不谷—“lonely,” “bereft,” or “unworthy,” all inauspicious titles—yet kings and dukes use these terms for themselves.

The commentary explains that all things take as their root the harmonious qi of emptiness and balance, and that this harmonious qi is gentle and yielding. Those who hold fast to the root should be humble and soft. Therefore, though lords and kings occupy the highest position, they call themselves “gu,” “gua,” and “bu gu” (meaning deficient in virtue and not good)—precisely because humility and softness are their root.

The exegesis says that harmonious softness is the root of life, so the example of lords and kings humbly naming themselves is offered to stress holding to that root. “Gu, gua, bu gu” are not honorable titles but names people dislike. That lords and kings use them is humility carried to the utmost. They lead in teaching the world; the safety or ruin of the state depends on them, and all under heaven look up to them. If they do not honor humility and gentleness to settle the state, the people will not attach themselves. Thus lords and kings take humility and softness as root and so achieve lofty merit.

The doctrinal note says that those who keep to softness preserve life without lack, and those who stay modest though high in rank do not topple. Softness is the root of preserving life; modesty is the root of preserving high station. A great state should stay in the lower place; a high terrace must have a firm foundation. This is the constant pattern of holding the Dao and an important principle in conduct—yet people often find it hard to do.

“Ju” means the multitude. The Book of Poetry, Minor Odes, “Jie Nanshan,” says: “Illustrious is the Grand Preceptor Yin; the people all ju er zhan”—the people together look up to him. He stands high as teacher and ruler, and so can spread teaching and nurture the people. The Preface to the Poetry says “the superior uses virtue to transform those below”—the one above influences those below by virtue. The Analects says: “The junzi’s virtue is wind; the xiaoren’s virtue is grass.” When wind passes over grass, the grass must bend; this means the people follow the teaching of those above. When lords and kings act by virtue, the people of the four quarters attach to them—hence “gui wang” (turn toward the king). The exegesis says those whom the people attach to are “wang” (king). When lords and kings have the Dao, their achievement is firm and lofty—hence “wei wei hu qi you cheng gong”; “wei wei” is the look of towering height.

Therefore, things sometimes gain by decrease and sometimes lose by increase.

The commentary says: those who willingly decrease themselves are helped and increased by others; those who always expand themselves are weakened by others. Hence when feudal lords attend the Son of Heaven they know how to stay in the lower place; humility and softness are the root of virtue. Is it not very much in line with this that lords and kings call themselves “gu, gua, bu gu”?

The exegesis says “gu” (therefore) links to what precedes; “sun” is to lower and decrease. Lords and kings lower themselves with names like “gu, gua,” and the people gladly promote, honor, and serve them—so they are increased instead. As for “increase that leads to decrease”: for example, when lords and kings receive excessive honor and elevation, they may be harmed on that account.

General Meaning of the Scripture

If someone holds a high position and becomes arrogant, those below will turn away, and the person will suffer harm as well. This is the meaning of the saying in the ancient books: “Excess brings loss; humility brings benefit.”

Explanation: Governing the state should rest on humility and harmony, without ostentation; in one’s conduct, softness and restraint should come first. The Book of Changes says, “The noble person is humbly humble, using lowliness to discipline himself” (the noble person repeatedly steps back and uses humility to keep himself in check). To act otherwise is sure to bring loss. The Discussion of the Trigrams in the Book of Changes also says that excessive self-satisfaction inevitably leads to loss, which is why the sequence of hexagrams proceeds to Decrease. When decrease reaches its limit, it turns toward Increase; when increase reaches its limit, it arrives at Breakthrough (decisive action). Decrease and increase depend on one another and cycle without end. If you continually humble yourself, things from beyond you will often bring you benefit in return, and you will not be brought to ruin.

Those who cultivate the Dao renounce glory and distance themselves from worldly splendor; they give up pleasure and willingly remain in solitude. In this way, they diminish themselves greatly. Yet once they attain the Dao, they prolong life and enjoy longevity, wandering freely in Wuwei (non-action) and enduring as long as Heaven and Earth. Is this not a great increase? The phrase “Excess brings loss” appears in the Book of Documents, “Counsels of the Great Yu.” When Shun ordered Yu to campaign against the Sanmiao, Yu assembled the feudal lords and swore an oath before the troops. After thirty days, the Sanmiao still defied the command. Yi, a worthy minister in Shun’s time, praised Yu, saying: “Only Virtue can move Heaven; nothing is too distant to be reached. ‘Excess brings loss; humility brings benefit’—this is the Way of Heaven.” Yu bowed and accepted this good counsel. The Emperor then widely spread the influence of his civil Virtue, and had the dance of shields and feather banners performed between the two palace steps. After seventy days, the Sanmiao came over and submitted. Thus, humility is the foundation both for governing the state and for governing oneself.

Commentary (Laozi’s Intention)

If a ruler wishes to establish teachings and instruct the people, he should teach them through the principles I, Laozi, have described: softness, restraint, and humility.

Subcommentary (Elaboration on the Broad Meaning of the Sages)

“Person” here refers to the ruler. The ruler is the head of government and instruction, and the character of the whole state depends on his influence. For this reason, Laozi speaks with emphasis: if a ruler wishes to establish teachings through words and guide the people, he must instruct them through my principles of emptiness, softness, and restraint.

Explanation: The foundation of government, instruction, and the transformation of the people lies with the “head” (the ruler). When the ruler is wise and discerning, his ministers and assistants are capable, and all affairs go well—this is instruction properly carried out. The Book of Documents also says that when the head is petty and lacks a broad plan, his ministers grow negligent and everything falls into ruin—this is instruction carried out poorly. Since government and instruction come from the ruler, can he afford to be careless? The preface to the Book of Songs discusses this principle as well.

Note: This passage discusses Laozi’s principle of humility and reduction alongside the sequence of the Decrease, Increase, and Breakthrough hexagrams in the Book of Changes, as well as the historical account of Yu and Yi’s counsel in the Book of Documents and the dance of shields and feather banners that transformed the Sanmiao through Virtue. Its focus is on how a ruler should establish teachings and guide the people through softness and humility. The passage on those who cultivate the Dao also addresses self-cultivation, longevity, and free wandering. This reflects a common approach in Daoist collections of the Tang and Song periods: treating the principles for governing the state and governing oneself as one and the same.

Plain-language interpretation

“The government of each state depends on the ruler’s own character; this is called ‘Feng.’ The affairs of the realm take shape through the customs of its four quarters; this is called ‘Ya.’”

Both “Feng” and “Ya” mean what is proper. They describe how the rise and decline of royal government come about. If a ruler teaches the people through humility and gentleness, they become simple and devoted to the Dao. If he governs through harsh scrutiny in the name of benevolence and righteousness, they become cunning and deceitful, and the state falls into disorder.

“One who cultivates himself is humble and calm, and keeps his affairs simple. When affairs are simple, the heart is at ease, and life can be preserved. But agitation and striving make the heart competitive; competition makes affairs complicated, and one then strays far from the Dao.”

Here, “prosperity” means “greatness,” referring to the harm caused by complicated affairs and a competitive heart.

“Those who are overbearing do not meet a natural death.”

Commentary: An overbearing person constantly sets himself against others, seeking gain at their expense. He may therefore end up in bonds, and so fail to meet a natural death.

Subcommentary: “Overbearing” refers to people who are fierce and domineering. Such people neglect the essentials of nourishing life and inevitably cut short their natural span, dying before reaching the end of their years.

The Immortal Yan (Yan Zun of Shu Commandery, courtesy name Junping) said: “The powerful Qin perished through tyranny; the great Han flourished through harmony and gentleness.”

Meaning: What the Old Lord cautions against is this: the soft inevitably overcomes the hard, and the weak inevitably overcomes the strong. Thus the tongue, being soft, remains, while the teeth, being hard, perish. Being overbearing is no way to preserve the whole person; it is the foundation of losing life. Fierce brutality is no step on the path of cultivation, and it runs wholly counter to the aim of preserving longevity. It should be deeply guarded against.

The Immortal Yan was Yan Zun of Shu Commandery, courtesy name Junping. In Chengdu, he quietly guided people through the art of divination. Whenever someone asked an improper question, he would use the principles of Yin-Yang to restrain and turn them away from it. Each day he earned a hundred coins, then closed his shop, lowered the curtain, and studied the Laozi. He later wrote tens of thousands of words in his Zhigui, clarifying the essentials of governing the state and cultivating oneself. His explanation of this passage says:

“The powerful Qin perished through tyranny” means that the Qin emperor conquered the other seven states, unified the realm, and ruled the four quarters through force, carrying on killing without end. He violated the way of humility and gentleness; therefore Ziying surrendered, the dynasty’s mandate ended, and Qin failed to meet a natural end. This is surely how things must be.

The Qin rulers, the Ying clan, were descendants of Zhuanxu and Boyi. By the time of Feizi, they were raising horses for King Xiao of Zhou and were granted territory between the Qian and Wei rivers. When King Ping moved the Zhou capital east, Duke Xiang of Qin helped defend him and rendered meritorious service; the king then recognized Qin as a feudal state. Under Duke Mu, Qin began to honor men of humble rank and employ the worthy. It acquired You Yu, Zisang, and Baili Xi, and grew strong. In the fifty-first year of King Zhao, Qin attacked Zhou, seized its treasured Nine Tripods, and moved Zhou’s thirty-six towns.

A Broad Commentary on the True Scripture of the Dao and Its Virtue: A Plain-Language Reading

Historical Background

King Zhao of Zhou and King Xiaowen of Zhou died one after the other. King Xiaowen died after reigning for just one year. Chu, the son of King Zhuangxiang, succeeded him, but died after reigning for three years. Qin Shi Huang formally ascended the throne. From the first year, Yimao, to the twenty-sixth year, Gengchen, he subdued the feudal lords, conquered the Six States, and proclaimed himself First Emperor. He died after reigning for thirty-eight years. His successor, the Second Emperor Hu Hai, died after three years on the throne. Ziying surrendered to the Han at Zhidao after reigning for forty-six days. When Xiang Yu arrived, he had Ziying executed, and the Qin dynasty came to an end.

Liu Bang, the founding emperor of the Han, whose courtesy name was Ji, came from Fengpei in Pengcheng. He was descended from Liu Lei, a descendant of Emperor Yao. His father, Liu Tuan, later honored as the Supreme Emperor, came from a commoner family. Liu Bang appointed the worthy and put the capable to work, then fought fiercely against Xiang Yu to win the realm. He overcame powerful Chu through virtue, extended benevolence to the people, and relied on the plans of the wise and the support of the worthy. With the help of the Three Outstanding Aides—Xiao He, Han Xin, and Zhang Liang—he established his imperial rule. By issuing the Three Articles of Law, he gave the weary people a chance to rest. His virtues included the bearing of an elder and a broad, generous spirit. He passed the throne through twenty-four emperors of the two Han dynasties, which lasted more than four hundred years. His descendants also ruled in Shu for two generations. This is proof that gentle virtue overcomes strength—a lesson worth following in both self-cultivation and governance.

Commentary: The Overbearing Lose the Dao; the Fiercely Martial Lose the Spirit

Those who are overbearing and violent lose the Dao (the Way); those who are fierce and martial lose their spirit. The master of life gains lasting security by yielding. How could such security endure forever? The commentary explains that acting in opposition to things makes one their adversary; to go to extremes is to become an enemy. Things may then turn around and attack. The Book of Changes, in the top line of the Yi hexagram, says: “No one benefits him; someone may strike him.”

The principle is this: those who govern a country lose it through overbearing conduct; those who cultivate themselves lose their lives through the same conduct. If you set yourself against things as an enemy, how could disaster fail to follow? “Someone may strike him” refers to the top line of the Yi hexagram in the Book of Changes: “No one benefits him; someone may strike him.” To reach the height of increase is to be full to excess. If you greedily seek more without knowing when to stop, and ask others insatiably with an unstable mind, no one will give to you. You will be singing alone, with no one answering—words spoken from only one side. Human nature dislikes fullness, and there will be more than one person who resents you. That is why the text says, “someone may strike him.” Increase means giving; striking means harming.

The spirit is the master of life, and the person is the master of the spirit. The two depend on one another to exist; without either, the other perishes. Using force causes the spirit to be lost, so this is not the good way.

Scripture: “I take this as the root of all teaching”

The commentary says: I have seen the overbearing perish and the gentle endure. Therefore, I take this teaching of gentleness and yielding as the root of all teachings.

The commentary explains that “root” means foundation. This sentence sums up the foundation of study and practice. The Old Master holds up the downfall of the overbearing as a warning and the survival of the gentle as an encouragement, taking these as the root of all teaching: the teaching of gentleness and yielding is the foundation of every method of instruction.

The root of all teachings stands in relation to them as a father does to his sons. Thus it may be called the “father of teachings,” the common source and origin of all schools.

“Father” signifies honor and eminence. By meeting the world with gentleness and yielding, one can preserve oneself and stand above all teachings; at the end of every teaching, humility and gentleness come first. Thus the Book of Changes says: “Humble yet honored, one shines; lowly yet humble, one cannot be surpassed.”

The Book of Rites says: “Do not let pride grow; caution can avert trouble; reverence can keep disgrace at a distance; act with respect and deference”—all of which express humility and care.

The Book of Documents says, “willing and respectful”: “willing” means sincere, and “respectful” means reverent.

The Book of Songs says, “Be reverent in your station”: hold to your position with gentleness and respect.

The Spring and Autumn Annals says: “When sending someone on a mission, treat them with harmony; when receiving them, show respect; conduct affairs with propriety; keep faith with them; serve them with benevolence; instruct them in practical matters; and, in moments of leisure, speak to them of what is right.”

The scripture also says: “An army that is too strong cannot prevail; wood that is too hard will break. The strong and great are below; the yielding and weak are above. What is high should be lowered; what is low should be raised.”

It is clear that among all teachings, gentleness, yielding, humility, and reverence are fundamental. Is calling this the “father of teachings” empty talk? In governing the world and cultivating oneself, there is no one who will not submit to those who hold to gentleness and practice humility.