Laozi Xiang Er Zhu#
"Laozi Xiang Er Zhu" is a commentary on Laozi's "Tao Te Ching," authored by Zhang Daoling during the Eastern Han Dynasty. It is a classic work that combines philosophy and alchemy, representing the early Taoist sect of Zhengyi Mengwei Dao, and serves as the scholarly foundation for the Tianshi school. The author, Zhang Daoling, is recognized as the founder of the Zhengyi sect of Taoism.
Introduction#
One theory suggests that Zhang Ling authored it, as noted in the "Dao De Zhen Jing Shu Wai Zhu" compiled by Emperor Xuanzong of Tang and in Du Guangting's "Dao De Zhen Jing Guang Sheng Yi" from the Five Dynasties, both of which assert that Zhang Ling annotated the "Tao Te Ching" and is the author of "Xiang Er Zhu." Many texts in the world follow this view. "Laozi Xiang Er Zhu" is nominally a commentary on "Laozi," but in reality, it aims to achieve the purposes of "teaching the initial return" and "saving the masses through great navigation." It systematically transformed "Laozi" through means such as addition, deletion, alteration, and distortion, deifying the "Dao," emphasizing its instructive significance in "spreading the teachings," and guiding people to pursue the Taoist ideal of immortality. Through such interpretations, philosophical texts were transformed into religious classics, laying theoretical groundwork for the formation and dissemination of Taoism, marking an important milestone in its establishment.
Author#
Zhang Daoling, the Grand Master of Tianshi, originally named Ling and later named Daoling, founded the Zhengyi Mengwei Dao, commonly known as the Five Pecks of Rice Dao, hence he is referred to as Grand Master Zhang Daoling.
The Taoist sect founded by Zhang Ling is called Zhengyi Mengwei Dao, abbreviated as Zhengyi Dao. However, those who follow this path must offer five pecks of rice, leading to its common name, the Five Pecks of Rice Dao. In addition to creating talismans, Zhang Ling established twenty-four religious activity centers in the Bashu region, known as the Twenty-Four Governance Centers. Taoists would regularly visit these centers to study the Dao and pray.
What does "Xiang Er" mean? The "Yun Ji Qi Qian" states: "Xiang Er is the name of an immortal. The book records: 'Xiang Er said: Do not engage in crookedness with others, as it will shorten their lifespan.'" From this, it can be seen that "Laozi Xiang Er Zhu" is indeed annotated by Xiang Er.
Source: "Yun Ji Qi Qian," Zhonghua Book Company, December 2003, First Edition. Volume 33, "Miscellaneous Cultivation," page 737.
History#
Content#
"Laozi Xiang Er Zhu" has long been lost. Neither the "Sui Shu · Jing Ji Zhi" nor the New and Old "Tang Shu" recorded it, and it is also not included in the "Dao Zang." Among the ancient texts discovered in the Mogao Caves of Dunhuang at the end of the Qing Dynasty, there is a fragment of "Laozi Dao Jing Xiang Er Zhu," with the complete text comprising five hundred and eighty lines. The annotations and scriptures are written together, with no distinction in font size or chapter breaks, and no new line is started for chapter breaks. According to research, it is a manuscript from the Six Dynasties. This fragment was stolen in 1905 and is currently housed in the British Museum, cataloged as Stein 6825. The fragment begins with Chapter 3 of "Laozi," "Not seeing what is desirable, the heart remains undisturbed," and ends with Chapter 30, "Without desire, the universe naturally comes to rest," roughly reflecting the basic ideological content of "Xiang Er Zhu." It is a valuable resource for studying early Taoist thought. The contemporary scholar Rao Zongyi arranged it by chapters based on the "He Shang Gong Zhu Ben."
Distinct Features#
There are two prominent features in the writing of "Xiang Er Zhu." One is the intentional modification of the original text of "Laozi" through deletion, addition, and alteration to establish its own meaning. For example, the original text of Chapter 16 of "Laozi" states, "The public is the king, the king is the great," but in "Xiang Er Zhu," "king" is changed to "life," suggesting that "one who can practice the Dao with fairness will always live." There are many such examples in "Xiang Er Zhu." Another writing method is through annotations, transforming the philosophical work "Tao Te Ching" into a true Taoist classic. The "Dao" in "Tao Te Ching," which is a philosophical category, is personalized and deified, interpreted as the first-person "I," making the abstract "Dao" concrete with desires and speech, exhibiting emotions, teaching, sending messengers, admonishing, controlling life and death, rewarding good and punishing evil, and being a personal deity that subdues evil and stubbornness. "Xiang Er Zhu" equates "Dao" with "One," believing: "One disperses into Qi, gathers into the Supreme Laojun, always governing Kunlun; whether speaking of emptiness, nature, or namelessness, they are all the same. Now, spreading the teachings and admonishing people, keeping the precepts without violation, is to keep the One; not following the precepts is to lose the One." Thus, Dao or One is both the source of the universe and the Supreme Laojun, making the philosopher Laozi the deity worshipped by the Five Pecks of Rice Dao.
Keeping the Dao Precepts#
The ideological content of "Xiang Er Zhu" mainly includes the following three aspects: First, regarding keeping the Dao precepts. "Xiang Er Zhu" believes that "Dao" is singular, sincere, quiet, natural, and loves life and goodness. As long as people strictly adhere to the Dao precepts, they can prolong their lives and avoid disasters. The so-called "keeping the Dao precepts" means adhering to the regulations set by the "Dao." The "Dao" is the absolute "One," and the Dao Qi is omnipresent. The view that merely maintaining the five internal organs is "keeping the One" is incorrect, and it does not even agree with the view in "Laozi He Shang Gong Zhu" that "specially keeping the essence and Qi" is "keeping the One." "Xiang Er Zhu" asserts that true "keeping the One" is "keeping the Dao precepts." The content of the Dao precepts generally refers to valuing moderation, sincerity, and tranquility. The "Dao precepts" are an important thread running through the annotations: "The precept is the abyss, the Dao is like water, and people are like fish. If the fish lose the abyss, they die without water; if people do not follow the precepts and keep the Dao, they die without the Dao."
Methods for Longevity#
Second, regarding methods for longevity. "Xiang Er Zhu" believes that good preservation of essence and Qi can achieve immortality. It advocates harmony between the five internal organs and the five elements: "Harmony leads to mutual generation, while conflict leads to mutual restraint"; it elaborates on the essentials of sexual practices: "Essence gathers into spirit; to ensure the spirit does not die, one must preserve the essence." It believes that by mastering this principle, one can also achieve immortality. To preserve oneself, one must achieve a state of no thoughts, desires, non-action, non-naming, not being greedy for fame and fortune, not competing for strength, and not engaging in evil deeds. "Following the Dao precepts, accumulating goodness, accumulating essence to become spirit, and becoming an immortal is the treasure of the body," which is the program for achieving immortality in "Xiang Er Zhu." Third, regarding the issue of emperors practicing the Dao. "Xiang Er Zhu" believes that practicing the Dao is not only the responsibility of Taoists; emperors should also practice it. "The transformation of the Dao descends from above, referring to the king; hence, there should be only one ruler, and thus the king must always practice the Dao, which will then reach the officials and the people; it is not solely for Taoists to practice, as rulers may abandon it." Moreover, the highest sage kings are all practitioners of the Dao, using it to educate the world, thus achieving peace and prosperity. However, later emperors gradually lost the Dao; "even with good ministers, it is often difficult to achieve governance. Once an emperor excessively loses the Dao, the heavenly mandate will inevitably bring disaster as a warning. Conversely, if the emperor practices the Dao, he can sincerely move heaven, and thus 'the five stars follow their course, and the guests do not shine; the qi of diseases and plagues will all cease.' Therefore, 'the ruler of the country must cultivate virtue, and loyal ministers assist in practicing the Dao; when the Dao is widespread, virtue overflows, and peace will be achieved. If the officials and people are affectionate, governance will be easy.'" When both the ruler and subjects practice the Dao, a peaceful world can be realized, and the people will be safe and orderly. Here, "Dao" refers to the path of life, which is the way of tranquility, few desires, and love for life; while war is about killing, hence "weapons do not align with the Dao." Emperors should uphold the path of life and minimize warfare. These thoughts on emperors practicing the Dao are precisely the governance program of the Five Pecks of Rice Dao. The dual identity of the Tianshi as both religious leaders and politicians promotes these governance programs, adhering to the teachings of sincerity, integrity, love for life, and returning to simplicity. In the turbulent and chaotic social situation of the time, these teachings and behaviors had a positive significance, hence "the people and the barbarians trust and follow them."
Comparison with Other Daoist Texts#
Although the ideological content of "Xiang Er Zhu" is not entirely the same as that of "Tao Te Ching" and even contradicts it in some aspects, it reflects the good political aspirations of the people at that time to a certain extent, which is of positive significance. At the same time, it is also an important material for studying how Daoist philosophy transformed into Daoist theology.
"Xiang Er Zhu" was banned during the reign of Emperor Wu of the Northern Zhou. Afterward, "Xiang Er Zhu" was long lost and buried, which may be related to its mixing with sexual practices and also to its "annotations being quite shallow and vulgar, with many different interpretations that deviate from the original intent of Laozi."
As an important cultural symbol in the history of Daoism, "Xiang Er Zhu" demonstrates that the main idea of Daoism tends to explore and interpret the thoughts of important figures in the school, inheriting the tradition of discussing ancient texts in Chinese philosophy and social history. It reflects the internal memory and pursuit of Chinese philosophy to value the ancient. It is an important manifestation and extension of the lack of innovation in Chinese philosophy from the Qin Dynasty to the present.
Main Ideas of "Laozi Xiang Er Zhu"#
The Five Pecks of Rice Dao reveres Laozi as the founder and uses "Laozi's Five Thousand Words" as the classic for Daoists. "Laozi Xiang Er Zhu" is the commentary on "Laozi" that was taught at that time. "Laozi Xiang Er Zhu" was discovered in the 25th year of the Guangxu era (1899) in the Mogao Caves of Dunhuang, Gansu, and is a manuscript from the Six Dynasties (222-589 AD). However, the original has been stolen by the British Stein and is now housed in the British Museum. The end of the volume is titled "Laozi Dao Jing Shang," with the words "Xiang Er" noted in separate lines. The scripture begins with "the people do not compete, nor do they steal," and ends with "all are self-corrected," indicating that the Dao scripture teaches the people not to compete and that the world will self-correct. It is essentially a commentary on the upper part of the "Dao Jing."
It is an important material for studying the Five Pecks of Rice Dao.
Regarding the author of "Laozi Xiang Er Zhu," the "Dao De Zhen Jing Shu Wai Zhu" compiled by Emperor Xuanzong of Tang and Du Guangting's "Dao De Zhen Jing Guang Yi" list the various interpretations and annotations of "Laozi" throughout the ages, including "Xiang Er" in two volumes, stating that it was annotated by the three-day master Zhang Daoling. The "Guang Hong Ming Ji · Bian Zheng Lun" also mentions that Zhang Ling annotated the Five Thousand Words.
However, Lu Deming of the early Tang Dynasty stated in "Jing Dian Shi Wen · Xu Lu" that the two volumes of "Laozi Xiang Er Zhu" originally did not specify the author, with one saying Zhang Lu and another saying Liu Biao. The "Chuan Shou Jing Jie Zhu Jue · Xu Ci Jing Fa" states: "The master attained the Dao and transformed the Dao in Western Shu. The Shu customs are shallow and do not understand profound words. They attribute the teachings to Xiang Er to instruct the initial four, which are quite similar to the shallow Shu, with the language being close and adapting to the situation."
The content of "Laozi Xiang Er Zhu" largely adopts the ideas of the "Taiping Jing," partially absorbing the "Laozi He Shang Gong Zhang Ju," using "Laozi" as a title to elaborate on Daoist ideological theory.
- Revering and deifying the Dao. The Dao is the highest category of Laozi's philosophy, the root source of all things in the world and the general law of their changes. In "Laozi Xiang Er Zhu," the Dao is the foundation of all things (Chapter 14), and all things contain the essence of the Dao and are created at the time of their initial emergence (Chapter 16). This means that heaven and earth, and all things, evolve from the Dao. Essence originates from Qi, so essence is a different form of the Dao, entering the human body as the root, holding its half, and thus being spoken of first. To treasure essence, one must cultivate all virtues, practice all goodness, harmonize the five elements, eliminate all emotions of joy and anger, and have no excess. Essence must be preserved. Evil people truly harm their essence, and if they suffer, they will not remain, but will inevitably leak it out (Chapter 21).
Essence is the foundation of the generation of all things and human existence; it is essentially one and the same with the Dao. The author clearly illustrates the nature of essence with the relationship between a pond, a dam, and a water source: essence is metaphorically like pond water, the body is the dam sealing the pond, and good deeds are the water source. If all three are present, the pond will be completely firm. If the heart is not focused on goodness, there is no dam to seal it; the water will surely leave. If good deeds are not accumulated, the source will not flow, and the water will surely dry up. If the water is drained to irrigate the fields, the channel will be like a creek. Even if the dam is present, if the source does not leak, it will surely be empty. If the mountain path is dry and cracked, all diseases will arise. If these three are not careful, the pond will become an empty pit.
"From ancient times to the present, its name does not change." Ancient and modern times share this Dao, and it does not separate people. "To observe the many beginnings." The Dao has been present since the beginning, observing the beginning and the end, not just one. "How do I know the beginning and end of this? By this." I, the Dao, thus know that ancient and modern beginnings and ends share this Dao. This is how it is.
"Curved leads to completeness." Humility. The moon is humble, first curved and then complete, brightening; learning the Dao means reversing the mundane, initially appearing insufficiently curved, but later becoming bright. "Bent leads to straight." Bent is also curved; when the curve changes, it becomes straight. Learning the Dao means reversing the mundane, working hard alone, initially appearing to invade the bent, but later achieving straightness. "Hollow leads to fullness." The meaning of humility. Acting without evil, its place is empty. The Dao likens water to joyfully returning to an empty dwelling, thus being good, as Qi returns to fullness.
"Decay leads to renewal." Things decay and change to renew; learning the Dao means becoming weak, but later achieving new blessings. "Less leads to gain, more leads to loss." Cultivating strength and planting grain, ensuring self-sufficiency. Heaven gives it, without a basis for seeking blessings, and excessive expectations lead to loss.
"Therefore, the sage embraces the One as a model for the world." The One is the Dao. The sage acts according to the precepts, embracing the One, and constantly teaches the world as a model. "Not self-asserting, hence clear." The wise enjoy it, and those who follow the precepts do not enjoy it; those who do not enjoy it are silent and do not speak. "Not self-seeking, hence has merit." The evil seek to boast of themselves. The sage follows the Dao, does not act evilly, hence does not boast, and always preserves their merit. "Not self-exalting, hence long-lasting." The sage follows the Dao, only thinks of accumulating actions, allowing the body to live long. The actions of life, dirt, disgrace, poverty, and weakness do not exalt the body with fine clothes and delicious food.
"Only by not competing can one avoid contention." The sage does not compete with the mundane, avoiding contention, how can the mundane compete with them? "What was said in ancient times about 'curved leads to completeness' is not empty words; hence, completeness is achieved and returns to it." Humility and curvature lead to completeness, which is not empty words.
"Rare words are natural." Natural is the Dao. Enjoying tranquility, rare words enter tranquility; aligning with nature can last long. "The gusty wind does not last all morning, nor does the rain last all day." If one does not align with tranquility and nature, it cannot last throughout the day. "Who is responsible for this heaven and earth?" Who is responsible? Heaven and earth are responsible for the gusty wind and rain, and for people and their precepts; if they do not align with the Dao, they cannot last long. "If heaven and earth cannot last, how much less can humans?" Heaven and earth cannot last, and if people desire to engage in restless matters, thinking and planning, how can they last long?
"Therefore, engaging in affairs leads to obtaining the Dao." If one engages in affairs, it is like the Dao; the Dao desires to obtain it, saying it is natural. "Those who align with virtue obtain it." If one engages in affairs and aligns with virtue, virtue desires to obtain it. "Those who align with loss lose the Dao." If one engages in affairs without fear of the Dao's precepts, they will lose the Dao's intent, and thus it will leave them naturally.
"Trust is insufficient, there is disbelief." As previously stated.
"Breath is not long-lasting." Using Qi to breathe, if one does not align with tranquility, it cannot last long. "To stride is not to walk." To walk a thousand miles, one must start with a single step, accumulating gradually. Now, if one strides widely, they cannot walk, and it cannot last long. "Self-assertion is not clear, self-assertion is not evident, self-indulgence is without merit, self-exalting does not last." This reiterates the previous chapter's meaning.
"It is in the Dao." To seek immortality and heavenly blessings, one must trust the Dao, keep the precepts, and maintain faith, not being double-minded. Sins accumulate in the heavenly court, and the right precepts do not reach the end, and there is no return to the excess.
"It is said that excess food and offerings are evil." Those who follow the Dao live, while those who lose the Dao die; this is the heavenly law, not in offerings and prayers. Therefore, the Dao forbids offerings and prayers, imposing heavy penalties, as offerings and prayers are the same as the evil, hence there are excess food and utensils, which Daoists ultimately do not wish to consume.
"Therefore, those with the Dao do not dwell in offerings and prayers."
"There is something that is mixed, born before heaven and earth, solitary and unchanging, circulating without danger; it can be called the mother of the world." This praises the nameless great Dao, which is truly the mother of the world. "I do not know its name; I call it Dao." I, the Dao, thus praise the beauty of the Dao, which is difficult to name, hence I call it Dao. "I forcefully name it as great." The Dao is indeed great. To say it is forceful is to fear that it cannot match its virtue. "Great is the way." The great Dao is ungovernable, hence it can lead to departure. "Departure is distant." It can indeed go far. "Distant is return." It can indeed return. "The Dao is great, heaven is great, earth is great, and life is great." Among the four greats, which is the greatest? The Dao is the greatest. "In the domain, there are four greats, and life is in one." Among the four greats, the one that gives life is the Dao. "People follow the earth, the earth follows heaven, heaven follows the Dao, and the Dao follows nature." Nature is the same as the Dao, differing in form. Thus, they all follow the Dao.
"Weight is the root of lightness, stillness is the lord of restlessness." Daoists should value their spirit, with tranquility as their foundation. "Therefore, the gentleman travels all day without leaving the burden." The weight of spirit and tranquility is the gentleman's burden; he travels all day without leaving it. "Even with honor and prestige, one should remain detached." Even if the emperor and nobles have honor and prestige, they should still value tranquility and practice the Dao's precepts. "How can the lord of ten thousand chariots take the lightness of the world?" The emperor rides on the power of people; he should especially fear heaven and respect the Dao. If one mistakenly thinks of themselves as noble, no longer fearing the heavenly Dao, they are indeed belittling themselves in the world. "Lightness leads to loss of the root, restlessness leads to loss of the lord." If one is light and restless, they often violate the Dao's standards, thus suffering disgrace and losing their essence.
"Good actions leave no trace." Trust the Dao and do good, leaving no evil traces. "Good words have no flaws." If one speaks evil against the Dao, heaven will take away their blessings. Now, if one speaks good words in trust of the Dao, teaching not to be evil, there will be no faults. "Good plans do not require calculations." Wise plans are understood in the heart, so there is no need for calculations. Those who sincerely trust the Dao act from their heart, without needing others to encourage them. "Good closure has no key and cannot be opened." The heart is the three rivers, the Yang and Yin, all should be closed and not used. The middle path is the right one; true sincerity can close the heart's desires, even without a key, it can never be opened. Those without true sincerity, even with a key, can still open it. "Therefore, the sage often saves people without abandoning them." Always doing good, seeing evil people without abandoning them. They go to teach them, showing the Dao's precepts. If they do not transform, there is nothing that can be done. "They often save things without abandoning them." This has the same meaning as above. "This is called the constant brightness." The constant brightness can know this meaning clearly. "Good people are not teachers of bad people." Bad people learn goodness from good people, hence they are teachers. There are never good people who learn goodness from bad people. "Bad people are the resources for good people." Good people have no evil, thus they use bad people as resources. If a bad person sees someone, their evil cannot be hidden; good people should encourage themselves to work harder.
"They do not value their teachers, nor love their resources; even if they know, they are greatly confused." Bad people do not value good people, and good people do not change themselves with bad people, which is a great confusion. "This is called the essential mystery." Knowing this is very essential.
"Knowing the masculine, keeping the feminine, what is it for the world?" To make the masculine like the feminine. What is it? It is also close to the essential need. Knowing how to calm the spirit leads to obtaining the world's essentials. "Constant virtue does not depart, returning to the infant." Focusing on essence and non-action, virtue does not depart, returning to the infant. "Knowing the white, keeping the black, is the model for the world." The essence is white, the original Qi is the same color, and black is in the Yin. In people, it is stored in the kidneys, and one should keep it without using it to guard the black; the model for the world is always like this. "Constant virtue does not borrow, returning to the limitless." Knowing how to guard the black, virtue is always present, not borrowing from others, but must repay it; it is better to have it oneself. Engaging in the practices of the "Xuan Nu Jing," Gongzi, and Rong Cheng, all wish to borrow; who should borrow from them? Therefore, one must not borrow. Only by guarding oneself, closing the heart and thoughts, can one achieve the great limitlessness. "Knowing the honor, keeping the disgrace, is the valley of the world." Where there is honor, there is disgrace. Daoists fear disgrace, hence they do not covet honor, but return their aspirations to the Dao. They only wish for longevity, like the valley waters wishing to flow eastward back to the sea. "Being the valley of the world, constant virtue is sufficient, returning to simplicity." The aspiration of the Dao should be like the valley waters wishing to return to the sea; virtue is always sufficient. Simplicity is the essence of the Dao. People who follow the Dao return to simplicity, aligning with the Dao. "Simplicity scattered becomes a vessel; the sage uses it as an official." To become a vessel is to depart from the Dao; one should not let simplicity scatter. The sage can prevent scattering, hence officials govern people, achieving peace. "Therefore, great governance has no division." Daoists know the mundane matters, high officials, heavy rewards, fine clothes, delicious food, and the taste of treasures, all cannot lead to longevity. Longevity is the greatest blessing, which Daoists desire to achieve greatly, hence they endure not to let mundane matters divide their feelings.
"Desiring to take the world and do so." Those who are mad or reckless plot to usurp and kill; heaven will surely punish them, and it cannot be done. "I see." I, the Dao, see the respect of the world, which is not to be done, and I do not dare to do it. Can a fool surpass the Dao? Because of this, harm arises. "If it cannot be helped." A country cannot be without a ruler for a day. The five emperors are born, and the river and Luo are famous; the seven constellations are seen, and the five latitudes are in harmony. It is clear that heaven appoints them to do so; it cannot be done without the world's appointment, and one cannot recklessly hope for it. "The sacred vessels of the world cannot be used; those who do so will fail, and those who hold them will lose them." If it is not appointed by heaven, it will surely fail. Things either act or follow; they naturally respond. Doing good, the Dao follows; doing evil, harm follows. Whether blowing or exhaling, blowing warmth or exhaling cold, good and evil follow the same rules, and blessings and disasters share the same root. Even if one receives warmth, they should be cautious about bringing cold, and blessings should be approached with caution against disasters. "Whether strong or weak." The strong will surely become weaker, and the weak will surely become stronger; if one first encounters the strong, they will later become weak; Daoists should first encounter the weak, and then they will become stronger. "Whether connecting or following." One should always give birth to oneself, calming the spirit as the foundation, not relying on others, but supporting oneself. The loyal ministers connect with the ruler of a dangerous country; otherwise, they will perish. The doctor arrives to save the sick; if they do not control it, they will die. "Therefore, the sage removes excess, removes extravagance, and removes arrogance." Removing excess evil and extravagance.
"Using the Dao to assist the ruler, not using military force to dominate the world." The ruler of the country must cultivate virtue, and loyal ministers assist in practicing the Dao, ensuring that the Dao is widespread, virtue overflows, and peace is achieved. If the officials and people are affectionate, governance will be easy, as they all trust the Dao, and they will achieve longevity; military force cannot be used. Weapons are not auspicious tools; the Dao sets forms to intimidate without transforming, and one cannot indulge in pleasure. Therefore, the Dao dismisses armories and distances itself from wolves and foxes. Generals and officials should reside outside, sharpening their weapons and softening their extremes, but they should trust the Dao, as it is merely military strategy. "The matters should return." Using military force to settle matters harms and kills without following the standards, and the calamities and disasters will return to the person and their descendants. "Where the master is, thorns and thistles grow." The army of the emperor is called the master. Weapons do not align with the Dao, and where they are, the killing energy is apparent, and the people are not seen, only thorns and thistles grow. "Therefore, the good ones bear fruit and do not seek strength." They are sincere in doing good, not relying on weapons to plot evil for strength. "They bear fruit and do not boast." They sincerely guard goodness and do not boast of others. "They bear fruit and do not exalt." They sincerely guard goodness and do not exalt themselves. "They bear fruit and do not seek strength." They sincerely guard goodness and do not seek military power. If they must assist the emperor in military matters, it must be unavoidable. They should not indulge in pleasure or rely on the usual strength. Feng Hou assisted Huangdi in defeating Chiyou, and Lü Wang assisted Wu Wang in defeating Zhou; they all did so out of necessity.
"When things grow strong, they age; this is called the non-Dao, and the non-Dao has long been." Hearing the Dao but not being able to act, hence they age; aging does not stop, it has long been.
"Good weapons are ominous tools; things may be evil, and those with the Dao do not dwell in them." Weapons are not favored by the Dao, and those with the Dao do not dwell in them. "The gentleman values the left when residing, and values the right when using weapons." The left and right are connected. "Weapons are ominous tools, not the tools of a gentleman." This emphasizes their ominous nature. "They are used only when necessary." As previously stated. "Calmness and tranquility are the highest, hence they do not seek beauty." Daoists are calm and tranquil, not seeking weapons. "If one seeks beauty, they will surely enjoy it, which kills people. Those who enjoy killing cannot find joy in the world." It is clear that enjoying weapons and killing is not acceptable.
"Therefore, auspicious matters value the left, while mourning matters value the right." The left and right are connected. "Thus, the minor general resides on the left, while the major general resides on the right." The minor general does not specialize in killing, resembling the left; the major general specializes in killing, resembling the right. "It is said that mourning matters should be treated with funerary rites; many deaths should be mourned with sorrow; victories should be treated with funerary rites." If it must be done, it should be reiterated three to five times, demonstrating the Dao's precepts, wishing to receive their submission. Those who do not comply should be mourned with sorrow, as if there were a death in the family, and they should not rejoice.
"The Dao is always nameless." It is not named great, but rather entrusted to the small. "Though simplicity is small, the world does not dare to be its subject." The Dao, though small, is the mother of the world, hence it cannot be subjected. "If the king and the marquises can keep it, all things will naturally submit." People cannot value the lightness of the Dao; if they do, all things will submit. "Heaven and earth unite to bring down sweet dew." When the ruler practices the Dao, heaven and earth rejoice, nourishing life. "The people do not command it but equalize themselves." When the ruler respects the Dao, the officials and people aspire to follow it, fearing not the laws, but the heavenly deities, daring not to do evil. They all wish to preserve their lives, not needing commands to equalize themselves.
"At first, there are names." Daoists seek life, not coveting honor and fame. Now, the rulers inherit the legacy of their ancestors, having honor and fame, but they do not forcefully pursue it. They hear of it, but wish to respect the Dao and practice the precepts, not being arrogant or excessive. "Once there is a name, one should know when to stop." Once there is a name, one should know to be content and not seek higher honors or forceful pursuits. "Knowing when to stop is not dangerous." Those who know when to stop will never be in danger. "The Dao in the world is like rivers and valleys and the seas." The Dao in the world is like the seas; when one focuses on the Dao, it is like the valley waters wishing to return to the sea.
"Knowing others is wisdom." Knowing others' good and evil, knowing what does not align with virtue, Daoists should only reflect on themselves, ensuring they do not fall into a dead end, and not judge others. "Knowing oneself is clarity." This is very clear. "To overcome others is strength." Those who seek to overcome others only have a name for strength. "To overcome oneself is strength." Self-cultivation and doing good to overcome evil is true strength. "Knowing contentment is wealth." The Dao is humility. "Strong actions have aspirations." The Dao's precepts are very difficult; Daoists achieve them through aspirations, not through cleverness. "Not losing one's place leads to longevity." Wealth and poverty each have their own duties to uphold the Dao; those who are sincere will align with it, while the poor should not despise their own desires for wealth. Those who do not seek excessively will not lose their place, hence they will last long. Another saying goes, those who are angry and emotional will be harmed by the five elements; people will die, and they will not wait for punishment to fill the land. Now, one should harmonize the five elements, allowing each to be at peace without conflict, which also leads to longevity. "Those who die but do not perish have longevity." Daoists act with completeness, and the Dao returns to them; they avoid the world and entrust themselves to death, encountering the Yin, and are reborn, hence they do not perish, thus they have longevity. Ordinary people have no good deeds; the dead belong to the earthly officials, thus they perish.
"The great Dao is vast, and it can be left or right." The vast Dao is soft and weak, not contending with the mundane, teaching people that those who are cautious should align with the left, while those who are not cautious should align with the right. "All things rely on it for life and do not refuse." They do not refuse to express gratitude; the Dao does not value it. "Success does not name itself; it clothes and covers all things without being the master, which can be called small." The Dao does not name achievements, and it is often referred to as small. "All things return to it without being the master, which can be called great." Returning means relying on it; since life does not demand gratitude, it does not name itself as the master, hence it can always be great. "Therefore, the sage never seeks greatness, thus can achieve greatness." Following the Dao, one often calls it small, and later it can become great; greatness is longevity, equal to the Dao's lifespan.
"Grasping the great image leads the world." The ruler who grasps the right law, like the great Dao, leads the world to return, broadening the roads and paths, moving with the wind. The transformation of the Dao descends from above, referring to the king; hence, there should be only one ruler, and thus the king must always practice the Dao, which will then reach the officials and the people; it is not solely for Taoists to practice, as rulers may abandon it. The highest sage kings are all practitioners of the Dao, using it to educate the world, thus achieving peace and prosperity. The governance of the world is achieved through the accumulation of people's efforts, and it is the Dao that governs. The middle sage kings, whose aspirations are not pure, rely on the support of the officials, capable of appointing virtuous and wise individuals, while the ministers assist them with the Dao. Even if the state remains, it will not be stable; if the loyal ministers are diligent, the state will be in danger. Governance does not lie with the top, but rather with those beneath them. This is because transformation is contrary, just as water does not flow westward. Even with good ministers, it is often difficult to achieve governance. How much more so when the officials are mixed and the governance is contrary to the Dao, not valuing the true teachings, believing that the world can last long by following them. The Dao can be abandoned for a long time; the Dao is revered and divine, and ultimately does not listen to people, hence the essence is released. Changes will occur, and thus admonitions will be given. The Dao is hidden and observed; when chaos reaches its peak, it must be governed, and the Dao's intent must be proclaimed. Therefore, the emperor and ministers must not neglect to be diligent and careful in their observations.
"Beauty does not harm." When the ruler practices the Dao, the Dao returns. The rulers also enjoy the Dao, knowing that the divine cannot be bullied. They do not fear the laws, but rather fear the heavenly deities, and do not dare to do evil. The loyal ministers and filial sons act naturally from their hearts. The laws of the king do not harm, and the punishments are just, hence governance is easy, and the king enjoys it. "Peace and great joy." Such governance brings great joy. "With the ear, the guest stops." All disasters and strange occurrences, the movements of the sun and moon, the movements of the stars, and the calamities caused by the ministers, all arise from sins; when the five stars follow their course, the guests do not shine, and the qi of diseases and plagues will all cease.
"The words of the Dao are bland and tasteless." What the Dao says is contrary to the mundane and devoid of cleverness, and among the mundane people, it is very tasteless. In tastelessness, there is great flavor, hence the sage tastes the flavor of tastelessness. "Seeing is insufficient to see, hearing is insufficient to hear, and using cannot be excessive." The Dao enjoys simplicity and purity, with no excess in words; seeing the Dao's words and hearing the Dao's precepts may be insufficient to see and hear, making it difficult to act. Those who can act and use it will receive blessings that cannot be exhausted.
"When desiring to gather it, one must first firmly spread it." Good and evil follow the same rules, and blessings and disasters share the same root; those who first spread will later gather. "When desiring to weaken it, one must first firmly strengthen it." First strengthen, and it will later weaken. "When desiring to abolish it, one must first firmly promote it." First promote, and it will later decline. "When desiring to take it, one must first firmly give it." First take, and it will later be lost. "This is called subtle brightness." These four matters are the four grievances and four thieves. Those who can know them are subtle and bright. Knowing them aligns with the Dao; Daoists fear gathering, weakening, abolishing, and taking, hence they first act to gather, weaken, abolish, and take, and then they can achieve good. When the mundane people abandon their words, they first take the benefits of spreading, and then they will return to misfortune. Therefore, it is advised to know when to stop, allowing people in the world to act as they wish, thinking of helping others, distributing wealth, and removing calamities, without daring to seek excessively. Those who follow the Dao's precepts can remain in good fortune without misfortune; if they cannot stop seeking excessively, they will return to emptiness.
Daoists cannot dare to be nonchalant; there is indeed subtle brightness in knowledge. "Softness and weakness overcome hardness and strength." The Dao's energy is soft and weak, hence it can last long without being subdued. Water follows the Dao's softness and weakness, hence it can erode cliffs and rocks; Daoists should follow this. "Fish cannot survive in the abyss." The precept is the abyss; the Dao is like water, and people are like fish. If the fish lose the abyss, they die without water; if people do not follow the precepts and keep the Dao, they die without the Dao. "A country has valuable tools, but they cannot be shown to others." Treasure essence and do not waste it; let actions lack. Another saying goes, Daoists prefer to give to others rather than be given to, prefer to avoid others rather than be avoided, prefer to teach others to do good rather than be taught by others, and prefer to be angered by others rather than anger others. They share and distribute equally, preferring not to be shared with others. Those who return to this are demonstrating valuable tools to others.
"The Dao is always non-action yet does nothing unachievable." The nature of the Dao does not act evilly, hence it can be divine and accomplish everything; Daoists should follow this. "If the king and marquises can keep it." Even though the ruler is esteemed, they should always fear the Dao and practice the precepts. "All things will transform naturally." When the ruler practices the Dao, the officials and the common people will all transform into the Dao. "Transformation is like wanting to act; I will stabilize it with the nameless simplicity." Losing the right leads to the wrong; the wrong leads to the right. Now, if the ruler practices the Dao, the people will all follow the right, purifying and stopping, and cannot change again; changing leads to the wrong. Observing what will change, the Dao will stabilize it. The ruler should also follow the Dao to stabilize it; if they cannot stabilize it, the world will all change to the wrong. This is how it was in ancient times.
"The nameless simplicity will also not desire." The nature of the Dao in the mundane does not desire anything; the ruler should also follow this. "Without desire and with tranquility, heaven and earth will naturally correct themselves." The Dao is always without desire and enjoys tranquility, hence heaven and earth will always be corrected. Heaven and earth are the ministers of the Dao; when the ruler practices the Dao and follows the precepts, all the ministers will naturally correct themselves.