《道德真經廣聖義》Vol. 46

Plain-Language Interpretation

The Broad Meaning of the True Scripture of the Dao and Its Virtue, Volume 45 (Section Eight)

Written by Master Guangcheng of the Tang, Du Guangting

Commentary on Chapter 67: “Everyone Under Heaven Says My Dao Is Great”

Chapter’s central idea: The phrase “by being good at staying below, one becomes king” points to the Sage’s Virtue of non-contention. This chapter explains why “the Dao is great, yet seems unlike anything,” presents the “Three Treasures,” and urges people to uphold compassion.

The first six lines show why the “great Dao” appears “unlike anything.” The next five lines present the “Three Treasures” and urge the practice of compassion. The following eight lines return to the benefits gained through compassion. The next four describe the harm that comes from abandoning compassion. The final section praises the Virtue accomplished through compassion.

Meaning: The Most High teaches people through compassion, while the Sage holds his position through humility and withdrawal. By being “good at staying below,” he embodies non-contention; because the Dao is great, people wonder why it “seems unlike anything.” The “Three Treasures” reveal the power of frugality and humility, while compassion brings the benefit of protecting and rescuing others. Thus one does not exalt force or give way to reckless anger, and can gain people’s willing support when putting them to use. The meaning of this chapter connects with the chapters before and after it.

Scripture and Commentaries

Everyone under Heaven says that my Dao is great, yet it seems unlike anything.

Annotation: “Like” means resembling or being similar to something. Laozi says: Everyone under Heaven says that my Dao is vast, yet it seems to resemble nothing. What follows will answer this point.

Commentary: “Like” means “resembling.” Laozi says: People in the world, now and in later generations, say that my Dao is empty and vast, yet seems to resemble nothing. The following passage answers them.

Meaning: Though Heaven and Earth are vast, they still have the forms of clarity and turbidity. Though the sun and moon are vast, they still shine with radiant light. The Dao is great, yet has no smell or sound, form or image. It cannot be discussed by analogy or compared with anything, so people say, “The Dao seems to resemble nothing.”

It is precisely because it is great that it seems unlike anything. If it resembled something, it would long since have become small.

Annotation: It is because my Dao is supremely great that it resembles nothing. If it resembled the many things in the world, it could not be called great; it would long since have become minute.

Commentary: This answers the question of why the Dao is unlike anything. My Dao is vast and far beyond the world of things; it is beyond the reach of ordinary understanding, and for that reason it can be called “great.” If it resembled the ways of the world, it would lose what makes its greatness great. “Long since” refers to shallow, minute ways, no different from worldly conventions—how could these deserve to be called great? The word “indeed” is a grammatical particle.

Meaning: The Great Dao embraces all things and resembles nothing, so it is called great. If it resembled some particular thing, it would be a small and limited way, unworthy of being called great.

Note: This chapter follows the previous chapter’s themes of “being good at staying below” and “not contending.” It explains why people say that the “great Dao seems unlike anything”: precisely because it is supremely great and formless, it does not resemble any particular thing. If it resembled worldly ways, it would lose its greatness. The chapter also uses the “Three Treasures,” especially compassion, to explain how the Sage remains humble, practices compassion, and refrains from contention, yet is able to gain people’s willing service.

If Heaven and Earth had fixed forms and positions, and the sun and moon had radiance that could be described and measured, they could not be called the Great Dao. The Great Dao follows its constant, unchanging course; in truth, it has endured for a very, very long time.

“I have three treasures, which I preserve and hold fast.”

Commentary: My Dao, though vast and without any discernible form, has three practices—three kinds of virtue—that are especially precious. If one can preserve, rely on, and hold fast to them, one can cultivate oneself and govern the state.

Exegesis: This explains why the text says “unlike anything else”: these three practices differ from worldly ways. The Old Master says: My Dao, though vast and without any discernible form, has three precious treasures. You people of the world should preserve and hold fast to them in order to cultivate yourselves and govern the state.

Interpretation: The Dao embraces the myriad teachings and encompasses every practice. Its transformations extend throughout Heaven and Earth, and its achievements reach without limit. The Most High treasured three things and taught them to the world. If these are preserved and held fast, the state will enjoy peace and prosperity, and the person will cultivate steadfast calm. They are therefore essential to cultivating oneself and ordering the state.

“The first is compassion, the second is frugality, and the third is not daring to put oneself ahead of the world.”

Commentary: Compassion enables one to help others widely; frugality makes resources sufficient; and because one does not dare to put oneself ahead of the world, people gladly support one and never tire of doing so.

Exegesis: Here the three treasures are listed. Compassion means embodying benevolence, giving widely, and cherishing and nurturing all living things. Frugality means economizing so that those who come after are not depleted by material things. Not putting oneself ahead means not taking the lead in action, harmonizing without being the first to speak, and not daring to put oneself ahead of the world. The meaning of benefiting others greatly is explained in detail below.

Interpretation: The Dao cherishes and nurtures, so compassion comes first. It sustains people and avoids waste, so frugality comes next. It puts others before oneself, so yielding comes last. Compassion takes Heaven as its model, extending care to all. Frugality takes Earth as its model, embodying great trust without deception. Yielding takes humanity as its model, acting with respect and humility, without contention. These three are the foundation of ordering the state and the basis for establishing oneself. Because they are treasured and held precious, they are called the three treasures. The three treasures are the Dao in its function; “Only because it is great does it seem unlike anything else” describes the Dao in its essence. Embracing the essence of the Dao and putting its function into practice, one should make these principles the starting point for cultivating oneself and governing the state.

“Because one is compassionate, one can be brave.”

Commentary: Compassionate benevolence and kindness leave one with virtue to spare; therefore one can be brave in helping others.

Exegesis: This restates the power of the three treasures. Ordinary people, driven by greed and rivalry and lacking compassion, are bold in pressing forward until they reach an impasse. The sage makes compassion the basis of action, and so can be brave. The text presumably continues with lines such as “Because one is frugal, one can be generous” and “Because one does not dare to put oneself ahead of the world, one can become the leader of all vessels.” The passage here appears to be an excerpt.

The Courage to Save and Deliver

The Analects says: “The benevolent must be courageous.”

Explanation: To give generously in practicing benevolence, extend kindness widely, and love all beings—this is compassion. With compassion, one helps all things, leaving none beyond its reach; with compassion, one establishes achievements, leaving none unaccomplished; with compassion, one governs the state, extending its kindness across the lands of China and among foreign peoples; with compassion, one nurtures the body, spreading good deeds among plants and animals. The benefits of compassion are these: violence cannot invade, force cannot harm, slander cannot sow discord, and flattery cannot defame. When compassion is practiced within and its achievements become visible without, this is called courage. If people are driven by greed and rivalry, they are not compassionate; how could they then act decisively to help all things? Without good achievements, they will eventually be brought to hardship and constraint. The sage acts decisively with compassion and is therefore courageous in saving and delivering others. That is why courage is mentioned here. In “Xianwen” of the Analects, Confucius says: “A person of virtue must have something to say, but one who has something to say need not have virtue. The benevolent must be courageous, but the courageous need not be benevolent.” This is precisely the meaning.

Frugality Makes Broad Giving Possible

注: By spending sparingly and carefully, one has resources to spare and can extend one’s good works more widely.

疏: Because one spends sparingly and carefully, one does not squander resources or harm people, and so one’s good works can reach further.

Explanation: Frugality brings abundance; abundance makes generosity widespread. To extend one’s generosity widely may be called broad giving. When a ruler governs through frugality, the court has no extravagance in ornate display, and the countryside suffers no abuse from excessive levies. Kindness grows day by day, and moral instruction becomes more evident day by day. In this way, the people are spared the hardship of hunger and exhaustion.

Dare Not to Place Oneself Before All Under Heaven, and Thus One Can Become the Leader of the Sacred Vessel

注: The virtues of compassion and frugality include humility and restraint. By yielding precedence to others, one does not weary them, and so can become the leader of the sacred vessel.

疏: To diminish oneself for the benefit of others, and to step back while advancing what is of value, is to dare not place oneself before all under Heaven. All things willingly support such a person, who thereby becomes the leader of the sacred vessel.

Explanation: The sage’s greatest treasure is the vessel of divine insight. This means it is not something human effort alone can create; it is the great treasure of Heaven and Earth. To preside over this sacred vessel and lead the people, one must step back, yield to what is of value, humble oneself, and give others precedence. When people willingly support someone, that person will occupy this position and become the leader of the people throughout the four seas. These Three Treasures can be put into practice in cultivating the Dao and governing the state, and doing so is also a personal practice. The practices named here are compassion, frugality, and daring not to place oneself before all under Heaven. To act decisively means to practice all three.

Acting in a way that brings its fitting reward yields courage, breadth, and the making of capable instruments. Each of these three has its own proper “fruit”—its result.

But now, if you abandon compassion and flaunt your courage, abandon frugality and seek breadth, or abandon taking the lower place and fight to be first, you are bringing ruin upon yourself.

Commentary (Old Note)

Abandon compassion and flaunt courage, and that courage will harm others. Abandon frugality and seek breadth, and that breadth will waste resources. Abandon taking the lower place and fight to be first, and that precedence will invite resentment. Wasting resources, harming others, and provoking widespread resentment lead to certain death. That is why the text says, “ruin.”

Explanation

Here, “carelessly” means acting expediently or settling for what is easy. Ordinary people have many desires, and their every action often runs counter to the Dao. They abandon the compassion that benefits others and carelessly exercise courage that harms them; they abandon the frugality that conserves resources and carelessly pursue lavish abundance; they abandon the humility of taking the lower place and carelessly assert themselves to get ahead. Such conduct violates compassion and frugality. Used to govern a state, it brings the state to ruin; used to cultivate oneself, it brings personal destruction. That is why the text says, “ruin.”

Further Interpretation

Ordinary people go against the sages’ Dao, abandon these Three Treasures, and indulge their foolish impulses. They show off their strength without compassion, live extravagantly without frugality, and strive to win without yielding to others. These all lead to personal ruin and the collapse of the state, as well as resentment and harm to life. This is what the text calls “ruin”—is it not so?

Only by continuing to practice compassion can one achieve courage through helping others. Only by continuing to practice frugality can one achieve breadth through benefiting others. Only by continuing to yield can one cultivate abundant De (Virtue/Power) and excel in guiding the people. To abandon these is to move far from the Dao. The three “fruits” are these: compassion helps others and thereby accomplishes its work; frugality benefits others and thereby brings them favor; yielding lets others go first and thereby cultivates De. How could one lightly abandon them?

“With compassion, one can prevail in battle and stand firm in defense”

Commentary

When compassion guides warfare, its benefit lies in preserving people. When compassion guides defense, its benefit lies in bringing people peace of mind. Because people are preserved and made secure, one can prevail and stand firm.

Explanation

Compassion is the foremost of the Three Treasures, so it receives special praise. Meeting conflict with compassion preserves people; defending with compassion brings peace of mind. In both cases, compassion is upheld, and so one can prevail and stand firm.

Further Interpretation

“Battle” refers to opposing forces fighting one another. When troops take the field and blades clash, that is battle. If one is intent only on killing and capturing, without concern for suffering, victory is never assured. But if compassion comes first, one can prevail in battle.

The key to “being able to prevail” lies in compassion. Does it really lie in killing more people? If one merely shuts the city gates and stubbornly holds out, that is not yet true “defense.” Those who defend a city should take compassion as their foundation; only then can the people remain steadfast. If they rely only on the moat and walls as natural barriers and strong fortifications, the outcome is still uncertain. Surely the benefits that come from compassion are greater.

“Heaven is about to save them; it will protect them with compassion.”

When compassion guides warfare and the defense of a city, it wins the hearts of the people, and the Dao of Heaven also secretly looks after, rescues, and protects them. Victory in battle comes through Heaven’s aid; a secure defense comes through Heaven’s protection. Both result from taking compassion as one’s foundation. Thus it is said: Heaven protects with compassion those it is about to save.

Commentary: “Save” means to rescue; “protect” means to guard and shelter. The Dao of Heaven blesses goodness: those who do good meet with good fortune and find no undertaking that does not go well. So when compassion guides a campaign, Heaven lends its aid; when compassion guides the defense of a city, Heaven safeguards it. Victory and a secure defense begin with the merit of acting compassionately. In the end, to be saved and protected is to receive the Dao of Heaven’s unseen assistance.

Interpretation: The Dao of Heaven is impartial and always draws near to people of goodness. Such people are those who take compassion as their foundation. Compassion’s work is to save, so those who practice it are difficult for anything in the world to oppose: the compassionate prevail in battle and hold their cities securely. In harmony with the Dao of Heaven above and touching the hearts of things around them, they cannot be harmed by the things of the world. This is what it means to be saved and protected by Heaven. The teaching of the Three Treasures shows that compassion and frugality have the power to save and protect. The preceding passage reveals that the Great Dao has no fixed form; the next turns to “a true leader is not martial”—one does not make a principle of forceful displays or military aggression. In the same way, one can ward off enemies through compassion, accord with Heaven, and accomplish one’s purpose.

Chapter 68: Those Who Were Skilled in Practicing the Dao in Ancient Times

(Commentary: The previous chapter used what is unworthy to illustrate the practice of compassion among the Three Treasures. This chapter makes clear that a true leader is not martial and sets out four virtues that accord with Heaven in the highest degree.)

Those in ancient times who were skilled in practicing the Dao and taking responsibility for its work did not flaunt military force or prize strength in arms.

Interpretation: The virtue of the great sage is mysteriously one with the Dao; words cannot exhaust it, and praise cannot sum it up. The sage unfolds the teachings to save the world, speaking on behalf of the deluded and striking away ignorance. The sage broadly reveals the causes cultivated in practice and, alongside them, clarifies the signs of realization and its rewards. This is why the Three Treasures are presented as practices that can be preserved, and the four virtues as steps for accumulating goodness: their merit can accord with Heaven, so why compete for victory? The text then explains that “advancing an inch and retreating a foot” follows the rule of humility and caution.

A Plain-Language Interpretation of The Extensive Commentary on the True Scripture of the Way and Its Virtue

1. “Not exalting force”

Note (brief explanation):

“Officers” refers to matters of governing the state. Those skilled in governing by the Dao esteem virtuous conduct; hence the saying, “not exalting force.”

Commentary (clarifying the meaning):

“Matters of the officers” means the affairs of governing the state; “force” refers to military might. A virtuous and discerning ruler governs by the Dao and nurtures all things through compassion and frugality, rather than using military might to suppress the people. What the ruler esteems is compassion, which is why the text says, “not exalting force.”

Elaboration (developing the principle):

A ruler who possesses the Dao governs by first transforming people through the Dao, then guiding them through De (Virtue/Power), and also reassuring them through ritual and culture. The ruler shows them a simple and harmonious way of life, while nurturing them with benevolence. Thus, military might is not held in esteem. The phrase “using force as a precaution” means guarding against unexpected events; it does not mean relying solely on military power. Hence the saying “not exalting force”—that is, not using force as one’s governing principle. As the Book of Changes says, “Double gates and clappers are set up to guard against unexpected visitors.”

2. “The skilled warrior is not angry”

Note:

Sending troops to meet an enemy is a last resort. Compassion is the mark of excellence, so one does not rely on anger.

Commentary:

When an army marches to meet an enemy, its guiding principle is compassion and sympathy. Even when mosquitoes and gnats bite, one merely drives them away. This shows that skill in war lies in stopping the enemy, not in killing amid a fury. Hence the saying, “The skilled warrior is not angry.”

Elaboration:

A sage ruler does not wish for war among the people. If the use of troops becomes unavoidable, what matters is strategic wisdom and skill in battle: one can campaign without slaughtering indiscriminately. Victory over an enemy does not mean taking pleasure in killing. One may instead regard the dead with sorrow and treat them according to mourning rites. How could one seek to kill, wound, and capture through anger?

3. “The skilled victor over enemies does not contend”

Note:

For an army to overcome its enemy, harmony is essential. Through harmony it can achieve a good and complete victory; hence it does not meet the enemy in direct contention.

Commentary:

Skill in victory rests on compassion; not contending rests on esteem for De. If victory is won through forceful struggle, it is not a good victory. By now treating distant peoples with gentleness and drawing near to neighboring peoples, and by practicing compassion and harmony without vying for superiority with enemies, one can bring them to submit of their own accord. Hence the saying, “The skilled victor does not contend.”

Elaboration:

One neither seeks to kill, wound, and capture on a large scale, nor relies on anger to bully others. Compassion brings people to submit, while De gently transforms their hearts. One may draw a bow and fit an arrow to bring an enemy to peace; turn weapons around so that opponents fight among themselves; lift a siege with a song; or prompt rebels to repent through the dance of shields and feathered banners—an ancient musical performance symbolizing transformation through De. This is what is meant by skill in victory.

4. “The skilled leader of people places himself below them”

Note:

People become willing to serve when they are treated with goodwill, and then they can give their full effort. One must first be humble and take the lower position; that is what it means to lead people well.

Commentary:

A skilled leader of people speaks and behaves with humility. People will then give their full effort, making success possible. Hence the Book of Changes says: “When the honored place themselves below the humble, they win the people’s hearts in great measure.”

Elaboration:

The original text does not separately develop the “Elaboration” after “The skilled leader of people places himself below them.” The Note and Commentary explain that a skilled leader first treats others with humility, so they will devote themselves fully to the task.

Background:

These four sayings express the general meaning of Chapter 68 of the Daodejing. The Extensive Commentary on the True Scripture of the Way and Its Virtue explains them in three layers—Note, Commentary, and Elaboration—and emphasizes that governing and using troops should esteem De over military force, compassion over anger, harmony over contention, and humility over domination. Taken together, they continue the Laozi’s principles of overcoming the hard through the soft and achieving victory without contending.

Plain-language interpretation

Explanation: A ruler who lets his hair hang loose and sets aside formal appearance to honor worthy people will win their wholehearted service. A ruler who sucks poison from sores and soothes the wounds of his soldiers will inspire them to willingly risk their lives in his service. Once people’s hearts have been moved, they will give everything they have. This, perhaps, is the way to make good use of people.

The section “The noble person humbles himself before the lowly” draws on the line for the first nine in the Hexagram of Sprouting in the Book of Changes: “Hesitation and delay. It is beneficial to remain steadfast; it is beneficial to establish a lord.” The Image says: “Though hesitant and unable to advance, one’s purpose follows the proper path. When the noble person humbles himself before the lowly, he wins the people’s hearts.” This means that at the beginning of a time of difficulty, any move may bring further trouble, so one must not rush ahead. Instead, one should wait and hold to what is right. Establishing a lord is beneficial because stillness can quell disorder and give people time to settle; what matters is holding to what is right. A broad and upright heart is expressed through humility, and only then will the people cherish their ruler. The first nine is at the start of the hexagram, but its position is below: Yang is noble, Yin is lowly. By humbling the noble before the lowly, one can win the right people. This is a metaphor for a ruler who takes humility as his guiding principle and a lowly position as his foundation, thereby winning the people’s hearts.

This is called the De of non-contention

Commentary: This sentence sums up what came before: One who is good at being a warrior is always yielding and does not prize force; one who is good at fighting is always compassionate and does not easily grow angry; one who is good at winning is always willing to yield and does not contend; one who is good at employing people is always humble and takes the lower position. In this way, everything is put to good use and everyone gives their full strength, all because of humility. Is this not the De of non-contention?

Explanation: Honor worthy people and humble yourself before those of lower status, and they will give all they can. Treat people with a warm, welcoming expression, and they will give all their strength. Do not let anger cause harm to others, or boast of achievements and abilities through force of arms. Put compassion first and make harmony and humility your foundation. Do not force your way to victory or exalt yourself by insulting others. Govern people in this way, and they will give their lives in your service; defend, and you will stand firm; fight, and you will prevail. In cultivating yourself and governing the state, you will enjoy long life and peace, with nothing able to stand in your way. This is the De of non-contention.

This is called drawing on the strength of others

Commentary: The sage is quiet and reserved, governs himself with reverence, and humbles himself before others. Everyone is pleased and willingly submits, ready to give their whole-hearted effort. The Book of Changes says: “When the people are governed with a pleasant manner, they forget their toil.” This is drawing on the strength of others.

Explanation: In the sage’s teachings, both governing the state and cultivating oneself take gentleness, compliance, and humility as their guiding principles. Humility makes De shine forth; a warm and pleasant manner wins people’s allegiance. When people are given work, they give their full effort; when transformation is extended, it reaches everywhere without limit. That is why it is called drawing on the strength of others. The saying “govern people with a pleasant manner” appears in the judgment of the Hexagram of Joy, Dui: Dui means joy and accord, and following Heaven while responding to people. Govern people with a pleasant manner, and they forget toil; face danger with a pleasant manner, and they forget life and death. This praises the transformative power of joy.

General Meaning of the Scripture

First soothe the people by pleasing them, then set them to work. They will give their whole effort and even forget the hardship. This is what happens when one brings joy to others. Is this not the meaning of “pleasing”: extending its benefit to others and making them glad to work hard?

By contrast, fighting in anger puts matters in danger. Making the use of force one’s responsibility is a perilous virtue. Competing to be strongest leads to rigidity and violence. Oppressing people brings calamity. What benefit can any of this bring to oneself or the state?

This is called matching Heaven and the highest principle of antiquity: being in accord with the Way of Heaven and with the supreme standard of the ancients.

Commentary

“Victory through goodness” refers to the virtue of not contending. “Taking the lower position” means making good use of other people’s strength. One who acts in this way can match Heaven and become an emperor; this is the highest Way of the ancients.

Subcommentary

This passage sums up the four good practices discussed above and the virtue of non-contention: those who can put them into practice can match Heaven and become emperors. This is the highest Way of antiquity.

The meaning is this: A ruler who matches Heaven governs all things on Heaven’s behalf and must rely on the virtue of wisdom to bring about harmony among the people. Among the Three Treasures, compassion and frugality come first; among the four good practices, humility and yielding are fundamental. One who does not boast of martial achievements naturally accords with “bringing war to a halt” and does not seek victory through battle. If one can accord with the Dao, one should then follow the principles of “taking the guest’s position” and “yielding a foot,” remaining wary and avoiding underestimating the enemy so as to prevent disaster. When weapons are about to clash, those who make grief and compassion their guiding sentiments often prevail.

Subcommentary on Chapter 69, “On the Use of Weapons”

(The preceding chapter explains that a good person acts through non-contention and can therefore match Heaven. This chapter explains the saying “On the use of weapons” and warns that underestimating the enemy nearly cost me my treasures. The opening line states the central teaching; the next six lines show how to put it into practice; the final four lines expand on the warning. Those who understand compassion and grief are sure to prevail.)

The meaning is this: A ruler who governs well takes great compassion as the foundation, holds to humility and propriety, and treats others with courtesy. The work of the Three Treasures and the four good practices has reached its fullest expression, while the principles of yielding the throne and taking the guest’s position must also be observed with care. If one rushes forward and cannot bravely withdraw, then there is nothing to seize or grasp—what calamity or worry could there be? One’s treasures can remain intact. The teaching that grief brings victory is plainly stated, yet few understand it; those who do understand are precious. This passage connects the teachings of the chapters before and after it.

On the Use of Weapons

Commentary: Laozi grieved that the rulers of his time were using weapons to destroy people, so he invoked the words of the ancients to set forth a warning. “There are words” refers to the lines that follow.

Laozi (Lord Lao) observed how people of his time recklessly instigated wars and delighted in slaughter, bringing calamity upon themselves. He thus borrowed the words of ancient sages to admonish the world. The phrase "there is a saying" refers to the teachings that follow.

The fundamental nature of the Dao (the cosmic principle) cherishes life and abhors killing, yet people take pleasure in warfare and harm the populace. Rulers, coveting territorial expansion, wage distant wars; ministers, seeking fame and fortune, campaign in barbarous lands. The result is mountains of bones and wilderness stained crimson. Moved by compassion for these innocent victims, Laozi expounded these truths through writing, issuing the sternest warning. Herein we understand: weapons are not tools for those who embody De (Virtue), and warfare is fraught with peril. A ruler who truly values life employs arms only as a last resort—to use them without restraint is tyranny.

In the statement "I dare not take the offensive but prefer to hold my ground," the "I" refers to military commanders. The side that strikes first is the aggressor; the one responding defensively is the guardian. The aggressor reveals hostility by initiating conflict, while the defender acts from benevolence in self-protection. This shows ancient warfare followed moral precepts—one should defend with compassion, never instigating conflict. Hence the teaching "dare not play the host but rather the guest."

In peacetime, the first mover is host, the responder guest; but in battle, the attacker becomes guest while the defender remains host. This defines the host-guest dynamic in warfare. Though military treatises vary on sequence, victory hinges on strategy, not brute force. To triumph through slaughter or advance recklessly invites unpredictable disaster—survival hangs by a thread. Thus commanders hold soldiers' lives in their hands; triumph and defeat pivot on momentary decisions. How could one not be cautious? Laozi admonishes us to embrace the way of gentleness: first assess the enemy's position, never striking first, thereby avoiding calamity. Confront foes without contention, cherish life without seeking conquest—only through compassionate yielding can one preserve oneself. Understanding and applying this principle ensures celestial protection.

"Advancing not an inch but retreating a foot" conveys this truth: the aggressor's movement provokes conflict, while the defender's restraint preserves benevolence. Self-restraint ensures preservation; aggression brings ruin. Even slight advancement courts disaster, while generous retreat maintains humility. Thus one retreats a foot rather than advancing an inch. Victory comes through Dao-aligned yielding; forceful assault leads only to defeat.

《Broad Illumination of the True Meaning of the Dao De Jing》

General Meaning of the Scripture

So even advancing by just an inch may still be driven by desire. Retreating by a whole foot, by contrast, better reflects humility and yielding. Today, those who condemn forceful confrontation say they would not dare advance an inch; those who praise compassion and yielding say they would rather retreat a foot.

Explanation of the Meaning

To govern by the Dao is not to flaunt military achievements and display strength, but to settle the people through De (Virtue/Power), even if this takes more effort, and to avoid resorting lightly to force. Weapons are instruments of ill omen, and war is dangerous. Mobilizing the people, taking up such weapons, and venturing deep into enemy territory often bring destruction upon oneself. This is not the proper way to govern.

Craving to advance makes one prone to killing; a taste for killing destroys lives. The courage to retreat nurtures compassion, and only through compassion can one embody the Dao. Those who embody the Dao and “retreat a foot” may be called victorious in every battle and secure in every undertaking.

This Is Called “Advancing Without Advancing”

Note: As the guest, one retreats a foot and does not contend with others. Though one sends out troops to meet an enemy, it is as if no army had marched at all.

Commentary: The purpose of marching an army is to stop the enemy, and the best way to stop the enemy is not to contend. Now, acting as the guest, one retreats a foot, prevails through goodness without contention, and though one advances, it is as if one had not advanced.

Explanation of the Meaning: Sending out troops to meet an enemy is a last resort. How could one dare to use force lightly? Guarding the people with compassion and settling them through De, one neither rushes to vie for supremacy nor sets one’s heart on defeating the enemy. In this way, one naturally prevails through De. The Lingbao Jing says that those who uphold the Dao discipline their hearts through precepts. If others attack them, their intent is not to retaliate. This is what the passage means.

“Pushing Back Without Arms”

Note: To bare one’s arms is a posture of anger. The skilled warrior does not become angry, so it is as though there were no arms to bare.

Commentary: Baring one’s arms expresses anger. The skilled warrior does not become angry, as though there were no arms to bare. Hence the phrase “pushing back without arms.”

Explanation of the Meaning: When scholars become angry, they glare, their hair stands on end, and they fling back their sleeves and bare their arms, ready to fight to the death. The principle of the Dao abhors killing and honors compassion. Since it does not contend, it should have no enemy. If one must send out troops to meet an enemy, one does so as a last resort, not in pursuit of a forceful clash. Hence it is as though one did not bare one’s arms.

“Drawing In Without an Enemy”

Note: “Drawing in” means leading or luring the enemy. One leads the enemy in order to contend, but now one takes noncontention as De, so it is as though there were no enemy to draw in.

Commentary: Leading in the enemy is a way of seeking contention. Taking noncontention as De is like having no enemy to draw in. Hence the phrase “drawing in without an enemy.”

Explanation of the Meaning: One does not lure the enemy in, nor meet force with force in war. Though there may be an enemy, one does not contend; naturally, it is as though there were no enemy.

“Holding Without Weapons”

Correspondence with the Common Text of the Dao De Jing

In thought, this passage corresponds to Chapter 69: “I dare not advance an inch, but dare to retreat a foot,” and “This is called advancing without advancing, pushing back without arms, drawing in without an enemy, and holding without weapons.” The Broad Illumination develops the passage through three layers of explanation: its notes, commentary, and interpretation. It teaches that good governance values De over military force, meeting an enemy values compassion over killing, and retreat can lead to advance, while noncontention is the way to prevail through goodness.

The Broad Commentary on the True Scripture of the Dao and De

Commentary:

Weapons are held in hand to show a readiness to kill the enemy. But when compassion is the guiding principle, then even if weapons remain in one’s hands, in meaning it is as though one held none.

Explanatory Note:

“Hold” means to carry in the hand. “Weapons” refers to the five kinds of arms, such as halberds and spears. Ordinary people hold weapons in order to kill their enemies. But if compassion is the guiding principle and one restrains the use of arms, then even though one has weapons, there is no intention to kill. This is the same as having no weapons.

Interpretation:

A ruler who governs the world through the methods of the Dao does not glorify endless warfare. The ruler should send out troops to meet an enemy only when there is no other choice. For an army to prevail, harmony is essential. When troops are deployed, they must observe military discipline, with no ambition to seize territory or extend the borders, and no desire to contend or make enemies. If one achieves “acting as though not acting, facing an enemy as though there were no enemy, resisting as though one had no arms, and holding weapons as though one had none,” and brings these four forms of “nonbeing” into accord with the Three Treasures, then even with powerful bows such as Wuhao and Fanruo, said to strike a chariot pole or pin a man by the neck, and famed blades such as the Fish-Belly and Kunwu knives, the Tai’e and Jique swords, the Wu hook, the Chu spear, the Shu crossbow, and the Menglao weapon, there is no need actually to take them up and use them.

The five kinds of arms are the halberd, spear, staff, dagger-axe, and shield, classified into five grades. According to the Rites of Zhou, the Lu people made weapons with handles; if a handle was more than three times a man’s height, it could not be used. “Handle” refers to the shaft: a halberd’s shaft was six chi and six cun long; a staff was one xun and four chi long (one xun equals eight chi, or twelve chi in all); an ordinary spear was four chi long, while the long spear was three xun (a long spear being twenty-four chi). Long weapons were suited to fighting on open plains, and short weapons to combat in mountains and woods. Weapons had to be sharp, and armor sturdy. Spears, halberds, and dagger-axes were hooked weapons and could not be easily released from the hand; thrusting weapons had to remain straight. Halberds and staffs were striking weapons, requiring balanced strength above and below and swift handling. Armies also used drums and horns, metal gongs and leather instruments, pennants with serrated edges, axes and battle-axes, armor and helmets, emblems of command, banners and streamers, hanging fringes, ritual flags, as well as bows, crossbows, and arrows. Each had its own regulations, broadly classified according to five grades, three systems, and nine forms. Short weapons also included knives, swords, and daggers, all used to defend against the enemy and secure victory.

If one confronts the enemy through compassion and leads the army through De (Virtue), weapons may be held but not used; thus it is as though there were no weapons. The Shuowen says: “To clasp both hands around an axe is called ‘weapon.’”

Scripture: “No disaster is greater than taking an enemy lightly. To take an enemy lightly is nearly to lose my treasure.”

Commentary:

No calamity is greater than treating an enemy with contempt. To treat an enemy with contempt is nearly to lose what I cherish as my “treasure.”

Explanatory Note:

“Nearly” means close to, or almost; “lose” means to forfeit; and “treasure” refers to compassion. No calamity is greater than this.

General Meaning of the Scripture

Nothing is worse than underestimating and insulting the enemy, or relishing combat and conflict. Such conduct brings defeat close at hand. It also means abandoning what Laozi called “treasuring compassion.” Once compassion is lost, going to war invites defeat and death, while holding a position invites the people’s hearts to turn away. Calamities through the ages have taken many forms, but rout and ruin remain the gravest.

Further Explanation of the Principles: The Way of Using Troops

When facing an enemy state, the first step in the way of using troops is to devise plans on the enemy’s behalf—that is, to forestall and neutralize its plans before it acts. Then weigh whether the two sides are matched in courage and timidity, and in numbers. Even so, one must also secure the right time and terrain, discern what is just, and determine whether the people are united.

One may build high ramparts and deep ditches to blunt Zhuge Liang’s (Kongming’s) advance; burn one’s boats to show there is no retreat and wipe away the shame once suffered by Duke Mu of Qin; or bring a campaign to an end beneath a falling long-tailed star, then return home after sealing the bodies of the dead. In each case, success came from holding fast to compassion and humility.

Without these qualities, five thousand troops may push deep into enemy territory, only to grieve forever amid the Yan frontier passes and the Long dunes; an army of a million may march unchecked, yet cower at the wind’s stir and the cry of cranes. On Mount Jin, even the grasses and trees seemed to turn into human figures, a sign of killing intent at its height. At Kunyang, how could rhinoceroses and elephants be made to serve our cause? These examples show how far things can go once the treasure of humility and compassion is lost.

“When Armies Clash, the Grieving Side Wins”

Note: “To oppose” means to raise troops. When two states raise armies against each other, the side that treats people with compassion and pity, and does not wish to kill many, will win.

Explanation: When two states face each other in battle, if the ruler governs the country through the Dao and the generals show compassion and pity for people, seeking not to kill many, they can win.

Meaning: Even when northern tribes invade the borders, wolves and tigers ravage the country, treacherous villains commit crimes, or rebels and monsters overturn the proper order, and one has no choice but to send out the chariots and appoint commanders, open the gates, and issue military orders to protect the people, one must still consider this: to rely on strength and meet force with force is to depart from benevolence. Compassion and pity accord with the Dao, and those who accord with the Dao will surely win; those who depart from benevolence will surely perish. This is the constant pattern of Heaven, which cannot be deceived or concealed. The power of compassion to move others must not be taken lightly.