《文子纘義》Vol. 5

In the fifth volume of Wenzi Zuanyi, there is recorded a dialogue between Wenzi and Laozi concerning the Dao (the Way). Laozi pointed out that cultivation and learning progress through three levels: the highest is comprehending through spiritual insight (Shen), the intermediate through mental understanding, and the lowest through superficial hearing. Shallow learning only grasps the surface, while deep contemplation captures the essence—only with complete concentration can one penetrate the fundamental truth.

Laozi emphasized that the key to realizing the Dao lies in maintaining inner purity, reducing distractions, restraining casual observation and heedless listening, while focusing on accumulating internal cultivation. Once the Dao is realized, one must firmly preserve and persistently uphold it. The Dao operates like the growth of trees or the construction of high platforms—both begin from minute origins and gradually expand, following the natural order.

Sages emulate the Dao's principles: humility leads to nobility, yielding brings advancement, frugality enables expansiveness, and reduction paradoxically results in growth. The Dao is the source of Virtue (De), the foundation of heaven and earth, and the gateway to blessings—all things rely on it for growth, fulfillment, and peace.

Though the Dao appears as non-action (Wuwei) and formless, it can cultivate the self and govern states. When the Son of Heaven follows the Dao, the world submits; when feudal lords adhere to it, the people live in harmony; when commoners practice it, they protect themselves and their kin. Regardless of scale or strength, all who align with the Dao prevail without battle and gain without contention. Between ruler and subject, parent and child, or among common folk, the presence of the Dao fosters loyalty, benevolence, kindness, filial piety, and concord. Thus, the Dao applies universally to all human affairs and phenomena in the world.

The Wenzi Zuanyi passage primarily elucidates the principles of governance for rulers and self-cultivation for individuals.

It begins by stating that small deeds yield minor blessings while great actions bring significant rewards. One who fully embodies the Dao (the Way) will naturally attract universal allegiance. A true sovereign should be the spiritual home all people yearn toward, while a king ought to be the lodestar whom all willingly follow. When the masses neither aspire toward nor follow their ruler, such leadership cannot be deemed authentic. No sovereign can achieve success without virtuous advisors, yet even with talented ministers, the loss of Dao will render any dominion unsustainable.

Those who forsake the Dao typically indulge in extravagance, wallow in arrogance, flaunt their abilities, and persist in obstinacy. They relish creating difficulties and sowing enmity, ultimately becoming instigators of warfare and sources of chaos. Commoners committing such errors invite personal calamity, while rulers courting such faults court national ruin—at minimum harming themselves, at worst damning their descendants. No transgression surpasses abandoning the Dao; no resentment runs deeper than losing De (Virtue/Power). This reflects heaven's immutable law.

Laozi teaches that those truly walking the Dao remain unharmed by fierce assaults and unaffected by cunning strikes—yet even this constitutes a form of humiliation. A superior state makes others retain courage but dare not attack, possess skill but fear to strike. The supreme achievement eradicates all hostile intent, making all under heaven love and serve you wholeheartedly. Thus one may reign without territory, lead without official title, with every soul wishing you wellbeing. Hence, valor in aggression invites destruction, while courage in yielding preserves life.

Wenzi inquired about De. Laozi replied: "Nourishing all beings, facilitating their growth, bestowing universal beneficence without partiality—this harmony with heaven and earth constitutes De." On Ren (humaneness): "Those above don't flaunt achievements; those below aren't ashamed of shortcomings. Neither arrogant in great matters nor negligent in small, practicing universal love without selfishness—this constancy is Ren." On Yi (righteousness): "Assisting the weak when above, maintaining integrity when below; neither indulgent in success nor wavering in adversity, following heavenly principle without favoritism—this is Yi." On Li (ritual propriety): "Those above are reverent and dignified; those below are humble and courteous. Understanding yielding, maintaining gentleness, willingly standing behind all others, content in not presuming to lead—this mindset is Li."

Therefore, when rulers cultivate De, subjects obey commands; cultivating Ren prevents strife among the people; nurturing Yi fosters fairness and integrity; refining Li inspires universal respect. Perfecting these four ensures national tranquility. All beings depend on Dao for birth, rely on De for growth, draw upon Ren for compassion, and require Yi for rectitude.

This passage elucidates the fundamental importance of virtue (De), humaneness, righteousness, and ritual propriety in governance, while distinguishing between sages and the merely wise.

It begins by establishing reverence as the root of ritual propriety. Just as things cannot grow without cultivation, cannot flourish without kindness, cannot endure without rectitude, and cannot be valued without respect—so too virtue is what the people uphold, humaneness is what they yearn for, righteousness is what they revere, and ritual propriety is what they honor. These four constitute the foundational principles for governing the world. It is through these that sages rule all things. Should a ruler lack virtue, the people will resent him; without humaneness, they will contend; without righteousness, they will become violent; without ritual propriety, chaos will prevail. When these four pillars remain unestablished, we call it "being without the Dao (Wudao)"—and no state bereft of the Dao has ever avoided destruction.

Laozi then depicts an ideal society: merchants attend peacefully to trade, farmers delight in cultivation, officials fulfill their duties conscientiously, scholars cultivate virtue (De), and commoners live in contentment. In such a society, even wind and rain cause no calamity, and plants grow abundantly of their own accord. But in ages of decline, when oppressive taxation knows no bounds and loyal advisors are executed, mountains crumble and rivers run dry—even wild herbs fail to sprout. In well-ordered times, fools cannot singly create chaos; in chaotic times, even worthies cannot singly restore order. The sage's serenity is innate, while the practice of virtue (De) depends on circumstance.

When Wenzi inquires about the difference between sages and the wise, Laozi responds: "Those who comprehend principles upon hearing them are sages; those who require visual evidence are merely wise. Sages discern the roots of fortune and misfortune to choose the correct path, while the wise act only after outcomes are evident. Sages understand the workings of celestial patterns (Tian Dao) concerning auspicious and inauspicious signs, thus knowing the origins of fortune and calamity. The wise perceive only manifested signs, thus recognizing the gateways to fortune and misfortune. To foresee what has not yet occurred is sagehood; to anticipate what has already taken form is wisdom; those who can do neither remain fools."

Laozi concludes by warning rulers against excess: obsession with righteousness leads to self-righteous abandonment of norms; obsession with cleverness exhausts one's strategies; obsession with valor courts destruction; excessive generosity loses all measure. When those above lack moderation, those below know no bounds in desire. Oppressive taxation breeds enmity with the people, while giving more than one takes proves unsustainable. Thus material wealth alone cannot govern a state—only adherence to the methods of the Dao (Dao Shu) constitutes true wisdom.

Wenzi (a prominent Daoist figure) asked Laozi: "How did the ancient sage-kings govern the world using the Dao?" Laozi replied: "They held fast to the 'One' (the fundamental principle of the Dao) and refrained from forced action, aligning with the natural patterns of heaven and earth. The world is like a vast vessel—it cannot be forcibly controlled nor deliberately manipulated. Forced action leads to failure, and deliberate control results in loss. Those fixated on trivial matters, with narrow vision, cannot accomplish great things. Wuwei (non-action) means maintaining emptiness and stillness; only by preserving this emptiness and stillness can one become the standard for the world."

"To remain full without overflowing, to occupy a lofty position without arrogance—this is the way to lasting abundance and enduring nobility. Thus, wealth and honor remain with such a ruler, and blessings extend to their descendants. This was the governing principle of the ancient sage-kings."

Laozi continued: "The people need a shared Dao to follow, and conduct requires shared laws to abide by. Morality alone cannot sustain society, nor can authority alone enforce compliance. Hence, a ruler is needed to unify them. When the ruler grasps the 'One,' governance succeeds; when the constant Dao is lost, chaos ensues. The ruler's Dao is not about deliberate action but about governing through wuwei (non-action). The truly wise do not flaunt their virtue, the truly brave do not abuse force, and the truly benevolent do not exploit their position to dispense favors—this is what it means to hold fast to the 'One.' The 'One' is the ultimate Dao that adapts to all things, the root of all existence."

"If a ruler frequently changes laws, the state will frequently change rulers. If people use their positions to vent personal likes and dislikes, subordinates will be too fearful to govern. When the ruler loses the principle of the 'One,' the resulting chaos is worse than having no ruler at all. Only by grasping the 'One' can the ruler lead the multitude."

Wenzi then asked: "How many kinds of kingly Dao are there?" Laozi replied: "Only one." Wenzi pressed: "Yet in ancient times, some ruled through the Dao, while others dominated through military force—why say there is only one?" Laozi explained: "Those who ruled through the Dao relied on De (Virtue/Power), and those who conquered through force also relied on De. There are five types of military action: righteous armies that remove tyranny and bring peace, responsive armies that fight in self-defense, wrathful armies that act out of petty anger, greedy armies that plunder land and wealth, and arrogant armies that flaunt national might. Righteous armies can achieve kingly rule, responsive armies can secure victory, wrathful armies are doomed to fail, greedy armies court death, and arrogant armies face destruction—this is the law of heaven."

Laozi concluded: "To abandon the Dao and rely on cunning is perilous; to discard natural law and depend on talent leads to distress. Therefore, one must abide by their inherent nature and follow the principles of order."

The Wenzi Zuanyi passage primarily discusses principles of governance and personal conduct, centering on the ideas of following nature's course and governing through wuwei (non-action).

The first section describes the state of those who have attained the Dao: they neither grieve over loss nor rejoice over gain, because achievements aren't obtained through forced striving. Like spring that makes all things grow and autumn that brings withering, they claim no credit for growth and incur no resentment for decline—this approximates the realm of Dao.

When Wenzi asks how to win people's hearts, Laozi uses rivers and seas as metaphors: though seemingly bland and tasteless, their resources never exhaust. To lead others, one must speak humbly; to walk ahead, one must place personal interests behind. Thus people will naturally cherish such a leader, who promotes humaneness and righteousness without harshness. The masses feel no burden under their rule, and no envy when they take precedence—all gladly support them. Even distant lands and tiny creatures would draw near in affection, ensuring unimpeded success everywhere.

The second section criticizes rigid adherence to old ways: clinging to outdated laws to negate contemporary customs is like gluing tuning pegs to adjust a zither. Sages understand timely adaptation, modifying methods according to circumstances. Ancient sage-kings' institutions differed not from willful novelty but changing times. Thus we shouldn't copy ready-made systems but learn the principles behind their creation. The Three Sovereigns and Five Emperors treated power lightly, transcended worldly concerns, equated life and death, befriended the Dao, and moved with transformation. Merely imitating their surface-level decrees today would never bring good governance.

Finally, when Wenzi inquires about governance, Laozi offers five essentials:

1. Guide with Dao (the Way), nurture with De (Virtue)

2. Flaunt no talent, abuse no authority

3. Reduce desires, maintain purity

4. Be principled without harming others, upright without harshness

5. Avoid arrogance and self-praise

Practicing these draws people's allegiance. Without talent-flaunting comes contentment; without power abuse comes simple honesty. "No talent-flaunting" means understanding restraint; "no power abuse" means understanding reverence. Gather hearts through humility, preserve self through simplicity, and safeguard virtue through reverence.

This passage primarily discusses principles of governance and moral cultivation.

It first identifies four critical aspects of governing a state: If the people lack stability in their lives, they will scatter; if they are not nurtured, they will rebel. If rulers flaunt their talents, the people will contend; if governance relies on force, the people will resent. A scattered state weakens, rebellious subjects undermine the ruler's authority, contention among people leads easily to chaos, and resentment from below endangers the ruler's position. If these four aspects can be sincerely rectified, one approaches the proper way (Dao) of governance.

Laozi said that words spoken by those above are adopted by those below, while words from below are also considered by those above. Words from superiors should be used consistently, while those from subordinates should be weighed carefully. Only sages understand how to balance words—they speak with certainty and keep their promises. Consider noble actions in the world, such as a son testifying against his father or dying to keep a promise—who can truly uphold these? Therefore, when sages judge right and wrong, they respond flexibly according to circumstances, without fixed standards. Just as offering prayers during sacrifices is proper, yet pulling a drowning father by his hair is also justified—this is compelled by necessity. What is called "weighing" (quan) is the sage's unique wisdom of first deviating from norms to later achieve harmony. To first comply and then contradict is to lack understanding of weighing. Those who do not grasp this turn good deeds into bad.

Wenzi asked: "Teacher says one cannot govern the world without virtue (De), yet some ancient kings inherited their thrones, indulged in excess without virtue, and still lived peacefully until death—why is this?" Laozi replied: "From the Son of Heaven to commoners, all seek livelihood, yet their circumstances differ. The world constantly sees states fall and families ruined—all due to lack of virtue. The virtuous labor day and night, trembling with caution against peril; the virtueless indulge desires lazily, ever on the brink of ruin. Had Jie of Xia or Zhou of Shang upheld virtue, even the sage-kings Tang and Wu could not have overthrown them. The function of virtue is this: It makes people nurture each other, grow together, cherish one another, and show mutual respect. Even foolish deaf insects do not harm what they love—if all under heaven embraced such benevolence, how could disasters arise? Those without virtue yet spared calamity still retain some remnant of humaneness and righteousness. But even before these perish completely, lords already scorn their sovereign; when lords disrespect superiors, the court loses dignity and decrees fail. Once humaneness and righteousness vanish entirely, lords rebel—the strong bully the weak, great states invade small ones, and people make warfare their trade. Disasters and chaos erupt, with destruction imminent—how could there be no calamity?"

Laozi (founder of Daoism) said: When laws become overly intricate and punishments excessively harsh, the people will learn deceit. When rulers involve themselves in too many affairs, their subordinates will devise various coping strategies. The more one pursues, the less one actually gains; the more prohibitions are imposed, the harder they become to enforce. Attempting to resolve conflicts by creating more conflicts is as absurd as trying to extinguish a fire by fanning the flames. Using cunning to create calamities and then relying on cunning to prevent them is like stirring muddy water while hoping it will clear—utterly futile.

Laozi said: If a ruler is excessively fond of benevolence, they will reward the undeserving and pardon the guilty. If they lean too heavily toward punishment, they will dismiss the meritorious and punish the innocent. Truly enlightened rulers do not act based on personal preferences. When they administer punishment, no one resents them; when they bestow kindness, they claim no credit. They act as if following a plumb line (standard), remaining uninvolved in specific affairs, embodying the natural inclusiveness of heaven and earth. The ruler's role lies in harmonizing contradictions, while the law's function is to distinguish good from evil and mete out appropriate consequences. When the people accept punishment without resentment, this is true De (Virtue).

Laozi said: There are no absolute standards of right and wrong in the world. People invariably affirm what they like and reject what they dislike. What people call "seeking correctness" is not actually the pursuit of truth, but rather the search for what aligns with their own inclinations. What they call "eliminating evil" is merely the exclusion of what contradicts their preferences. Now, if I wish to choose "right" to follow and avoid "wrong," I find that the world's standards of right and wrong are fundamentally unreliable. Governing a large state is like frying small fish—constant flipping (excessive interference) will ruin them. Those who deliberately cater to others may speak appropriately and form close relationships, but when they later offer correct advice after becoming distant, they will be met with suspicion. If I seek to rectify myself in dealing with others, how can I know what standards the world will use to judge me? Going with the flow is like running in the rain—no matter how you dodge, you'll still get wet. Deliberately pursuing emptiness (Wuwei) ironically prevents its attainment; only by not striving for it can one naturally achieve it and fulfill their aspirations. Thus, those who attain the Dao are like an axle—they remain motionless yet travel thousands of miles through the hub (central part of the wheel), operating in endless cycles. Therefore, sages comprehend the great Dao, return to their original nature, respond to infinite changes with constancy, and maintain Wuwei (non-action) even in activity.

Laozi said: States that frequently wage war and repeatedly achieve victory will inevitably perish. Constant warfare exhausts the people, while repeated victories inflate the ruler's arrogance. An arrogant ruler driving exhausted people—few states in such conditions avoid destruction. An arrogant ruler becomes indulgent, and indulgence depletes resources; exhausted people grow resentful, and resentment breeds extreme thoughts. When both ruler and subjects reach extremes without destruction occurring, it has never been seen. Thus, withdrawing after achieving success aligns with the natural order.

King Ping of Zhou asked Wenzi (a Daoist scholar): "I've heard you studied the great Dao from Lao Dan (i.e., Laozi). Nowadays, though virtuous men possess Daoist arts, they face turbulent times. Can one truly transform long-corrupted people through personal authority?"

The Dao (the Way) and De (Virtue/Power) function like tools to straighten what is crooked—transforming deviance into uprightness. They serve as means to rectify chaos—restoring turbulence to order. Like a potent remedy for purifying filth, they convert extravagance and decay into simplicity and purity. When genuine De returns to the world, peace and harmony naturally prevail, with the ruler being the pivotal figure.

The ruler serves as the model for the people, just as those in high positions set examples for those below. If the ruler esteems virtuous conduct, the people will follow suit; if the ruler upholds the Dao, benevolence and righteousness will flourish among the populace. When these virtues permeate the world, the age of licentiousness and tyranny will fade away.

Accumulating De leads to the achievement of kingship, while harboring resentment brings about ruin. Just as piled stones form mountains and gathered waters create oceans, nothing in this world succeeds without accumulation. Those who persistently cultivate De receive the protection of heaven and earth, the assistance of spirits, and auspicious signs will manifest: phoenixes soaring in courtyards, qilin roaming the wilderness, and dragons dwelling in ponds.

To govern the world with Dao and De is to bring blessings to all; to rule with tyranny is to inflict suffering upon the people. If a ruler opposes the entire world, even the desire for prolonged rule will prove impossible. Yao and Shun thrived by adhering to this principle, while Jie and Zhou perished by defying it. Upon hearing this, King Ping of Zhou said, "I reverently accept this teaching."