《道德真經廣聖義》Vol. 40

The Classic of the Dao and De: Expansive Commentary on the Sagely Meaning, Volume Thirty-Nine

Written by Master Guangcheng of the Tang, Du Guangting

Chapter 55: The Abundance of One Who Holds De Within

Commentary on the previous chapter: It explained that a ruler who is skilled at establishing and embracing can enjoy lasting stability without being uprooted. This chapter explains that a person who holds De within knows harmony alone and causes no harm. The first five sentences show why one who holds De within is not seized upon. The next five, beginning with “Bones are weak,” explain why complete harmony does not lead to hoarseness. Knowing harmony brings clarity; directing Qi brings strength and rigidity. The lines beginning “When things grow strong” go on to warn those who are strong and rigid, urging them not to act that way.

The meaning: In governing a state, one can be skilled at establishing and embracing; in caring for oneself, what matters is to hold De within and preserve complete harmony. Skillful establishment keeps the state from falling into danger; holding De within keeps beings from harm. When harmony reaches its fullness, it nourishes life and brings goodness. When beings grow strong, they depart from the Dao and die early. This chapter not only cautions people in self-cultivation, but also urges them toward the ordering and transformation of things. That is its central meaning.

One who holds De in abundance is like a newborn child.

Commentary: The Perfected One, who holds the Dao and De in abundance, acts like a newborn child.

Explanation: “Hold within” means to keep something embraced within oneself. The Perfected One, who holds the Dao and De deeply within, is protected inwardly by Dao and De and watched over outwardly by the spirits, like a loving mother caring for her newborn. This principle is difficult to grasp, so an image is used to make it clear: the newborn’s complete harmony stands for the Perfected One’s complete De. A newborn is a very young infant, valued here because it makes no distinctions within and has no wish to harm other beings.

The meaning: A person of the utmost Dao conceals De and holds harmony within; inside and out, everything is fused and settled, and they do not oppose other beings. They are as pure as a newborn, like an infant not yet able to smile. Because their De is thus complete, beings cannot harm them. Beings do not harm them because the Perfected One has no wish to harm beings. A child is called a newborn until, at three months, its eyes turn and it can blink slightly and distinguish people. Before it makes distinctions, it is called a newborn, for its Qi of harmony is whole. Once it begins to distinguish, that Qi of harmony is divided, and it can no longer be called a newborn.

Poisonous creatures do not sting; fierce beasts do not seize; birds of prey do not strike.

Commentary: The Perfected One is numinous, and beings cannot injure them. They also have no wish to harm beings, so there is no occasion for them to be seized or stung. This is what it means for the Perfected One to hold De within.

The meaning: One who holds De in abundance is like a newborn child. Therefore, poisonous creatures do not sting, fierce beasts do not seize, and birds of prey do not strike. The Perfected One is inwardly filled with spiritual clarity, so external beings cannot injure them. And because they do not intend to harm beings, no being has cause to seize or sting them in return. This is the actual effect of holding De within.

The passage above explains the complete virtue of the Perfected One. Venomous creatures such as bees and wasps, fierce beasts such as tigers and rhinoceroses, and birds of prey such as eagles and hawks—“sting” means to inject poison with the tail, “grip” means to seize with the feet, and “seize” means to clutch with the claws. Because the Perfected One’s virtue is complete within, his harmonious Qi (vital energy) is abundant, and his mind is attuned to the Dao (the Way), venomous creatures cannot sting him, ferocious beasts cannot grip him, and birds of prey cannot seize him. All of this comes from his utmost accord and deep virtue.

Interpretation: He holds De (Virtue/Power) within and acts in harmony with the Dao. When he moves, he follows what is fitting for things, and they do him no harm; when he is still, he is one with the Dao, and misfortune cannot reach him. Even bees and wasps with venomous stings, or fierce creatures that seize with their claws, naturally keep their distance. How could they harm him? A ruler who holds De within, governs the people, and uses complete harmony to guide things will have no upheaval or disorder, and will not be attacked by weapons. The peoples beyond the borders will submit, the lands within the realm will be at peace, and all things will flourish through transformation. This is what it means to “hold De within.”

His bones are weak and his sinews soft, yet his grip is firm.

Commentary: What follows explains the infant’s “complete harmony.” An infant’s bones and sinews are soft and weak, so by rights it should not be able to hold anything firmly. Yet it can clench its fist and hold things securely. Is this not because its harmonious Qi has not dispersed?

Interpretation: The power of harmony is immense. The Rites regard harmony as precious, and in warfare harmony comes first. “Favorable terrain is no match for the harmony of the people”; “victory in battle depends on harmony, not numbers.” The historical records say that although King Zhou had countless people, they were divided in heart and virtue, while the Zhou had ten ministers who were united in heart and virtue. Thus the Spring and Autumn Annals records that the people of Yun attacked Chu. Qu Xia was worried, but Dou Lian told him, “Victory in battle depends on harmony, not numbers. You have heard how strong and weak Shang and Zhou were.” When Qu Xia wanted to consult the oracle, Dou Lian said, “Divination is for resolving doubt. If there is no doubt, why consult it?” Later, the Chu army defeated the Yun forces at Pusao. The infant now holds things firmly through harmony; a person who lives in harmony among others will not struggle for dominance; and a king who governs through harmony can bring all under his influence into accord. “Complete harmony” and “holding De within” share the same principle. The explanation of the infant’s complete harmony that follows is of this kind.

Without knowing the union of female and male, its vital force rises: this is the height of essence.

Commentary: The female is called yin, the male yang. “Its vital force rises” refers to the source of Qi and life. The infant has no desires and does not yet understand the union of Yin-Yang, yet the vital force that contains its Qi is already stirring. This is a sign that its Jing (essence) and Qi have reached their utmost.

Interpretation: This line follows directly from “the height of essence.” Common interpretations emphasize the infant’s pure Qi, still undiminished, and its abundant vitality. If the original text contains a complete interpretation, it should follow the same line as the commentary: the Yang essence has already begun to stir before the infant knows sexual union, a sign that its innate nature remains untainted and its essence and Qi are full.

A Note on the “First Mover”

Isn’t the initial stirring of life brought about by pure Qi?

Explanation of the Meaning (Shangqing Dongzhen Section)

At birth, people receive the Qi of Heaven and Earth, which gives rise to Shen and the physical form. They also receive the Qi of “Primordial Unity,” which gives rise to fluids and Jing. When the Qi of Heaven declines, Shen begins to disperse; when the Qi of Earth declines, the body becomes ill; when primordial Qi declines, life comes to an end. Hence the practice known as “the return to origin of the One Emperor” (Taiyi, the primordial Qi of Heaven before creation): it makes Qi flow backward through the hundred channels and ascend to replenish the Niwan, the Dantian in the brain. When the brain is full, Shen is complete; when Shen is complete, the body is complete. When the body is complete, the hundred inner gates and apertures are harmonized, while harmful Qi vanishes from outside. Marrow congeals into bone, and the intestines transform into sinews. When all is pure and unmixed, long life may be hoped for.

Scriptural phrase: “All day he cries, yet his throat does not grow hoarse: this is harmony at its utmost.”

Commentary

An infant’s bones are weak and its sinews soft, yet it can grip tightly. It knows nothing of the union of Yin and Yang, yet its yang organ can become erect. These are signs that its Jing and Qi are supremely pure. It can cry all day without growing hoarse because its natural harmony is utterly complete. From this we can understand that the infant is in a state of “complete harmony.”

Explanatory Note

“Hoarse” means that the voice becomes broken and rough. An infant cries all day without its voice growing hoarse. Is this not due to the purity of its Jing and Qi?

Explanation of the Meaning

Those who embody De, and those whose harmony is complete, have deep De and pure, harmonious Qi, like an infant. As an infant’s pure harmony accumulates, primordial Qi fills it from within: it can grip firmly, and cry without growing hoarse. This is purity at its utmost. When the crying reaches its limit and the voice disappears, it is called hoarseness; in the infant, however, harmonious Qi has not scattered and its true Jing remains intact. This serves as a metaphor for governing a state: when harmony is pure, all living beings are upright and refined, the mysterious transformation reaches far and deep, and the acclaim for De shines forth without end.

The infant’s bones are weak and its sinews soft, yet it can grip firmly. This is not because it has great strength, but because its mind is focused. It is a metaphor for those who embody De: they humble themselves and adapt to things, soften their hearts and follow the Dao, and remain unmoved by the many desires because their mental actions are pure.

The infant knows nothing of the union of Yin and Yang, yet its yang organ can become erect. This is a metaphor for those who embody De: they respond to things without intention and let their actions follow their nature, untouched by desire, because their bodily actions are pure.

The infant cries without growing hoarse. This is a metaphor for those who embody De: they teach through the voice of the Dharma and benefit all things through the Dharma. Their transforming influence through sound is boundless and does not fade, because their speech is pure.

The infant is pure: external desires do not intrude, and its inner mind is not disturbed. This is its natural state. Those who embody De keep the Three Karmas—the body, speech, and mind—pure, just like an infant.

General Meaning of the Scripture

The way of self-cultivation and the way of governing the state: The ruler holds fast to simplicity, while the ministers devote themselves to their duties. Severe punishments and harsh laws are not used; instead, De (Virtue/Power) transforms and reaches across the land. The people are naturally simple and unspoiled, like newborns. When they cultivate themselves each day like those who embody De, with harmony filling them within, all will turn toward the Dao (the Way).

Knowing harmony is called constancy: Understanding how to maintain harmony and gentleness is called knowing “constancy.”

Knowing constancy is called clarity: Maintaining harmony and knowing constancy is called being clear-sighted.

Augmenting life is called an omen: Here, “omen” in fact refers to an ill omen. Failing to keep to constancy and seeking to nourish life excessively invites danger.

Notes and Commentary

Knowing harmony is called constancy

Note: Holding fast to harmonious gentleness like an infant is called practicing “knowing constancy.”

Commentary: The example of an infant’s pure Qi (vital energy) and unharmed cry teaches that people should understand the principle of gentleness as infants do, and cultivate it without losing it. This is the practice of the Way of true constancy.

Explanation: When the Five Constants are all present, this is called “harmony.” When the body is harmonious, De is full and accords with truth; when the state is harmonious, its transforming influence reaches everywhere and its blessings endure. In social life, harmony accords with propriety; in warfare, it brings success. The meaning of “harmony” is profound.

Knowing constancy is called clarity

Note: Maintaining harmony and knowing constancy is called clarity.

Commentary: Those who know the practice of true constancy and preserve their Jing (essence) and cherish their Qi are called clear-sighted. Knowing harmony and knowing constancy allow one to share in the beauty of the Dao and De. Acting instead as in “augmenting life and stirring the Qi” is a fault that departs from the Dao.

Explanation: When the Five Constants are all present, this is harmony. To know that this harmony must never be abandoned, and to practice it constantly in oneself, brings greater clarity about the Dao and deeper understanding of its principles. Governing a state by taking harmony as constancy, and adding clarity to it, is what it means to accord with the De of Heaven and Earth and to match the brightness of the sun and moon. Use harmony to deal with things, and nothing will fail to go smoothly; follow the Dao through harmony, and nothing will fail to be accomplished. The Scripture of the Five Kitchens of the Great High One says: “With harmony, nothing is disharmonious. The mysterious principle accords with the realm of mystery. Embrace harmony and maintain constancy, and the Dao will be undivided.”

Augmenting life is called an omen

Note: “Omen” here refers to an indication of good or ill fortune. When people do not know how to keep to constancy and pursue the nourishment of life excessively, acting recklessly until they die, this is called an ill omen.

Commentary: An omen is an indication of good or ill fortune. If one cannot preserve oneself through complete harmony and knowledge of constancy, but instead pursues life beyond one’s proper bounds, one does not realize that seeking benefit beyond those bounds brings greater loss. Excessively seeking to augment life is an ill omen. Zhuangzi says: “Follow what is natural and remain constant; do not ‘augment life.’”

Explanation: Once people know harmony and constancy and are clear-sighted about the Dao, if they then seek to augment life excessively, this must signal an ill omen. Seeking life too ardently turns into an unnatural portent. For “not augmenting life,” see Zhuangzi’s “The Sign of Virtue Complete,” among other chapters.

Summary

This passage connects self-cultivation with governance: when the ruler is simple and the ministers upright, and De takes the place of punishment, the people become simple and harmonious of their own accord. This is “embodying De and renewing it each day” in the political sphere.

“Knowing harmony” means having the Five Constants and harmonious Qi in full. “Knowing constancy” means that this harmony must never be abandoned and must be practiced continually. “Clarity” means gaining greater understanding of the Dao through this practice.

The final phrase, “augmenting life is called an omen,” is ironic: in the Daoist context, struggling to augment life and stir the Qi beyond the practice of constancy brings an ill omen, not good fortune. This accords with Zhuangzi’s teaching not to “augment life.”

Plain-Language Interpretation

Main Idea of the Passage

Zhuangzi said to Huizi: “The ‘feelings’ you speak of are not what I mean by ‘feelings.’ When I speak of being ‘without feelings,’ I do not mean being cold-blooded or numb. I mean not tormenting yourself inwardly with likes and dislikes, but always following what is natural and not deliberately ‘augmenting life’—forcing yourself to preserve it or trying to make it grow too quickly. Zhuangzi regards quibbling over right and wrong as ‘feelings.’ Do not let joy and anger disturb your nature, or let sorrow and pleasure damage your spirit. Let everything follow its natural course; do not demand from others that they explain and settle matters for you. Your nature is complete in itself, so why force yourself to extend your life through ‘feelings’? The Dao gives you your appearance, and Heaven gives you your form. Do not injure yourself from within through likes and dislikes.”

“Using the mind to command Qi (vital energy) is called forcefulness”: the mind makes distinctions between right and wrong, but Qi itself makes no such distinctions. To use the mind to make Qi serve you is to be a forceful, domineering person.

Commentary

The mind can distinguish right from wrong, but Qi does not distinguish good from evil. Letting Qi follow its course makes one yielding; making the mind take command makes one forceful and domineering. Those who lose the Dao and “augment life” use the mind to drive Qi, so that Qi is pulled along by the mind. This is forcefulness. That is why Zhuangzi says: Do not listen with the mind; listen with Qi.

Explanation

A person who contains De (Virtue/Power) should let Qi follow its course and remain yielding. Those who “augment life,” by contrast, make the mind take command and become forceful. Yielding accords with what is true and constant; forcefulness runs counter to cultivation. In governing a country, too, gentleness is best; flaunting one’s strength is no achievement. Abandoning gentleness and relying on forcefulness leads to the loss of one’s life and the ruin of one’s country.

“Do not listen with the mind” comes from the Zhuangzi, “In the Human World.” Confucius said to Yan Hui: First, concentrate your intention. Do not listen only with your ears; listen with your mind. Then do not listen with your mind; listen with Qi. Hearing through the ears stops at sound; hearing with the mind stops at matching things to signs. Qi is empty and can receive all things; only the Dao can gather in emptiness. Emptiness is “fasting of the mind.” This means that when the mind is empty, desires find no entry; when the spirit is clear, its mysterious vision is without flaw. Forget color and sound; forget the objects perceived and the intellect that knows them. When both objects and intellect are forgotten, the mysterious Dao comes of itself. When color and sound become one and all distinctions between things dissolve into emptiness, when the mind ceases at signs and Qi joins with stillness, this is called fasting of the mind. Confucius and Yan Hui awakened to this state.

When a thing grows too strong, it grows old. This is called being out of accord with the Dao; to be out of accord with the Dao is to die early.

Note

Every thing grows old when it reaches the height of its strength. Hence the warning: to hold oneself proudly in one’s vigor and rely on force is to be out of accord with the Dao, and this should be renounced early.

Commentary

This explains the harm caused by forcefulness that departs from the Dao. “Strong” means resolute; “old” means weakened and worn out. Things decline when they reach their peak, and grow old when their strength reaches its limit. Those who use the mind to command Qi and pride themselves on their strength bring decline upon themselves. This is called “being out of accord with the Dao.”

The Dao

Since they rely on force and act against the Dao, they are urged to stop in time.

The meaning is this: When things grow strong, they grow old; when they reach their height, they decline; when they flourish, they wither; and when they grow old, they die. This is the ordinary course of the world. Those who preserve harmony and embody De are the opposite of this. The Old Master saw that living beings did not understand “knowing constancy,” could not contain De, and were less harmless than an infant. Instead, they acted forcefully and lost their true nature. So he urged them to stop in time, so they might come to know the Dao and cultivate it diligently. If a ruler, in governing a state, abandons harmony and clarity, fails to remain humble within the ninefold palace, and instead displays his sharpness toward the world beyond, the people will be worn down and the state depleted, surely bringing about his own ruin. Better to embody the Dao and preserve complete gentleness, thereby bringing peace to the state. This is what is meant by “stop early.”

Chapter 56: Title and Structure

Those Who Know Do Not Speak (Chapter 56; following the previous chapter’s discussion of people who contain De, and explaining that they alone know)

(Harmonious and harmless. This chapter explains that those who have awakened to the Dao understand that speech can be left behind and do not cling to it. The first two lines show that when the principle is fully understood, speech is forgotten. The next seven lines explain how to quiet the dust of the world and remain unstained. From “This is called” onward, it explains that those who remain unstained share De with the Mysterious and therefore cannot be grasped. From “Praise and blame” onward, it explains that those who share De cannot be ranked as noble or lowly: this is what it means to be honored by all under Heaven. The passage also aims to help rulers awaken for themselves: if they entrust themselves to the Dao and forget their achievements, and are not ensnared by profit and desire, they will be cherished by those near and far and will not be confused by distinctions of rank. In joining with the Dao and sharing in the Mysterious, they will always be honored by all under Heaven and enjoy a lasting inheritance without end. How is this different from the principle of containing De and preserving complete harmony?)

Those Who Know Do Not Speak; Those Who Speak Do Not Know

Commentary: “Know” means to understand fully; “speak” means to argue and explain.

Explanation: “Those who know” are those who understand fully; “those who speak” are those who argue and explain. The highest principle is subtle, and the Mysterious source is hidden and profound. Though words may be used to express the principle, in the end, when the principle is grasped, speech is forgotten. Thus those who understand fully grasp the principle and forget the words, while those who argue and explain are caught up in words and fail to understand. Hence it is said: “Those who know do not speak; those who speak do not know.”

The meaning is this: The key to Wuwei (non-action) lies in the heart. If it is conveyed through words, it is no longer the highest key.

The Jing of the Westward Ascension (Xisheng Jing) says, “The Dao can be understood through the heart-mind, but it cannot be transmitted through words.” The Book of Changes says that once one has grasped the principle, one can forget the words; once one has grasped the meaning, one can forget the images. Clinging to debate and speech is not the true Dao.

“Block its openings.” The commentary explains: Those who have awakened do not cling to Daoist methods with affection, nor do they cling to words; hence the phrase “block its openings.” Here, “openings” refers to the mouth—that is, no longer clinging to speech.

“Close its gates.” The commentary explains: When the heart-mind is free of attachment, the gates of craving and desire close of themselves. The subcommentary says that the details are explained in the chapter “All Things Have a Beginning”: there, from the perspective of the Dao’s purity, the teaching is to block the Six Roots—the eyes, ears, nose, tongue, body, and mind—from coveting external objects. Here, by contrast, scripture and teaching are used to help people forget disputation and quiet the burdens that arise from attachment to words. Not clinging to speech is “blocking its openings”; not allowing oneself to be swayed by honor or disgrace is “closing its gates.”

The explanation of the principle says: To forget words, one must “block its openings,” so that the principles expressed in language no longer become objects of attachment; then one naturally accords with the state of forgetting words. To forget images, one must “close its gates,” allowing images to return to an undifferentiated, obscure state; then one naturally accords with the state of forgetting forms. Once the mouth is blocked, one no longer engages in disputation and so does not become stuck in verbal teachings. Once the gates of the heart-mind are closed, one is no longer drawn by scenes of honor and splendor or immersed in arguments over right and wrong. Then turmoil and sharpness both fade away, and radiance blends with the dust of the world. Only then can one accord with the virtue of Mysterious Sameness—merging with the Dao in obscurity, without distinctions. When a ruler honors teaching without words and practices the virtue of not ruling over all things, his achievements become greater and his influence reaches farther.

“Blunt its sharpness, untangle its knots, soften its radiance, mingle with its dust.” The subcommentary says these four lines have already appeared in the Dao De Jing, in the upper volume’s “The Chapter on the Impartial Dao.” There they explain the Dao’s workings; here they clarify the principle through human conduct. The lines are repeated in both volumes because they are useful both for bringing order to the world and for cultivating oneself.

The explanation of the principle says: Sharpness appears as impatient, reckless advance; it must be blunted so that people return to calm. Disorder appears as conflict between opposing sides; it must be untangled so that people return to quiet. Rather than let one’s radiance stand out alone, it is better to harmonize with others. Though worldly dust makes all things seem confused and dim, one can blend into it. These four ways of acting embody and reveal the workings of the Dao. For people, they serve as encouragement to cultivate themselves; for the state, they help bring punishments and rewards into accord with proper standards; for individuals, they bring uprightness, good fortune, lasting peace, and stability. The Old Lord repeats these words to encourage people more clearly to put them into practice.

“This is called Mysterious Sameness.” The commentary says that the explanation of the five preceding phrases is the same as in “The Chapter on the Impartial Dao”: there, the discussion is from the perspective of the Dao; here, it is from the perspective of people. When people can embody the Dao in their conduct, they are said to share the virtue of the obscure and mysterious Dao.

The subcommentary praises those who embody the Dao: They neither cling to verbal teachings nor fail to rein in their sharpness, soften their radiance, and mingle with worldly dust. Their conduct accords with the Dao; this is what is called “Mysterious Sameness.”

Plain-Language Interpretation

Meaning: The passage above has explained that embodying the Dao through the “four practices”—compassion, frugality, and not daring to put oneself ahead of all under Heaven—already brings clear benefits. Applied to self-cultivation and governing the state, these practices also achieve their respective aims. This is called sharing the same De (Virtue/Power) as the Dao. “Mysterious” refers to the Dao’s fundamental nature.

One cannot make such a person feel close

Commentary: Because this person is one with the Mysterious (the Dao) and has no selfish motives, others cannot draw them in through expressions of intimacy.

Explanation: A person whose mind is one with the Mysterious and free of partiality cannot be made familiar through closeness. A person who blends their light with the world and moves in accord with all things cannot be shut out through distance, either.

Meaning: Once the mind is one with the Mysterious, closeness and distance are no longer distinct. Ordinary people tend to feel close to those they favor and distant from those they dislike. For a person of the Dao, likes and dislikes do not bind the mind, so distinctions of closeness and distance do not show themselves in their dealings. In governing a state, punishments and rewards should not be excessive, and merit and fault should not be misrepresented. When decisions are made impartially, there is no favoritism or alienation.

One cannot make such a person feel distant

Commentary: By blending their light broadly and joining with everyone, this person cannot be pushed away through expressions of distance.

(The explanation has already been given together with the preceding passage.)

One cannot entice such a person with gain

Commentary: They have no desires, so they cannot be lured by profit.

One cannot harm such a person

Commentary: They do not contend, so they cannot be harmed through adversity.

Explanation: Calm and free of desire, they cannot be enticed by profit from the sidelines. They occupy a place of non-contention, so they cannot be attacked or harmed.

Meaning: Since their conduct is one with the Mysterious, gain and harm cannot affect them. A person of the Dao cannot be enticed with profit or injured through harm, because they are free of desire, practice Wuwei (non-action), and remain clear and still; gain and harm have no opening through which to reach them. Ordinary people are the opposite: they can be tempted by gain, swayed by power, and harmed by adversity.

One cannot make such a person esteemed

Commentary: One who embodies the Dao naturally cannot be elevated by rank or emoluments.

One cannot make such a person contemptible

Commentary: Clear and unstained, they cannot be looked down upon by ordinary people.

Explanation: One who embodies the Dao naturally cannot be made esteemed through rank or emoluments. Transcendent and free of entanglements, they cannot be made contemptible by ordinary people.

Meaning: Since their feelings are one with the Mysterious, esteem and contempt are alike to them. Honors and emoluments cannot entice a person who embodies the Dao, and threats and punishments cannot deter them. Like jade cast into mud that remains unstained, how could esteem or contempt shake their mind?

Therefore, they are esteemed by all under Heaven

Commentary: They embody the Dao without obstruction; their words fall away as understanding flows freely. Discord and sharpness are dispelled, and they blend their light with the world. Since they cannot be made to feel close or distant, esteemed or contemptible, they are therefore esteemed by all under Heaven.

Explanation: A person who is one with the Mysterious awakens to principle and forgets words, closes the openings and shuts the gates, and remains unstained by the senses and their objects. Since they cannot be made to feel close or distant, esteemed or contemptible, they are therefore esteemed by all under Heaven.

Note: This section offers a broad and expansive interpretation of Chapter 56 of the Dao De Jing—“Those who know do not speak … blend with the dust”—and of “One cannot make such a person feel close, or distant … therefore, they are esteemed by all under Heaven.” Its central idea is becoming one with the Mysterious: a mind without selfishness, blending with the light of the world, free of desire and contention, and naturally embodying the Dao. As a result, closeness and distance, gain and harm, esteem and contempt cannot affect such a person, who thereby becomes “esteemed by all under Heaven.” Terms such as “becoming one with the Mysterious,” “closing the openings and shutting the gates,” and “blending one’s light with the dust” all belong to the interpretive traditions of Laozi and Daoism.

Plain-language interpretation

The passage means: Once you free yourself from turmoil and sharpness, you can regard brightness and dust as equal. If you can act in this way, people everywhere will naturally hold you in esteem.

The explanation says: The “Mysterious One” (a person who has attained the Dao) has made four virtues manifest, and their heart is one with the Dao. They show no favoritism based on closeness or distance, and leave no trace of attachment to gain or loss. They are not pleased by high status or troubled by low status, but merge with the Great Dao; therefore, they are esteemed by all under Heaven. If a ruler can spread these four virtues to teach and guide the many states, they can become one with the Dao. They need not say much: people everywhere will naturally find their proper way.

The “Mysterious One” here means a person who accords with the Dao and keeps their depth hidden; it does not refer to the general idea of mystery. The “four practices” or “four virtues” in this commentary usually refer to forms of cultivation associated with “not contending, not showing off, not pursuing gain or avoiding loss, and becoming one with the Dao.” Commentators differ on their precise names. Here, it is enough to understand them as keeping one’s heart aligned with the Dao and remaining unstained by worldly concerns. “Brightness and dust are equal” is a metaphor for not clinging to distinctions of high and low, and not becoming attached to differences.