Six Essential Schools Chapter 07 Daoist School

无为而无不为的道家

Chapter 7 Daoist School
Acting without forcing, yet accomplishing everything

论六家要旨以阴阳家开头，以道家作为结束，正应了“大道殊途而同归”，中国文化归根溯源的道理，也表达了太史公推崇中国传统文化道统的精神。司马迁说的道家并不是现代人理解的狭义的道教，而是指“黄老”，是黄帝到老子这一段历史时期的文化系统，这个系统的核心统称为“道”。

《道德经》：“道可道，非常道”。“道”是广义的道，是容纳百川，包括物质和精神，超越形而上和形而下的。诸子百家都是中国上古传统文化中道家的分脉。

The Essentials of the Six Schools begins with the Yin-Yang School and concludes with the Daoist School. This arrangement reflects the idea that although different paths may appear distinct, they ultimately return to the same source. It also reveals Sima Qian’s respect for the cultural and intellectual tradition that he believed lay at the heart of Chinese civilization.

The Daoism referred to by Sima Qian is not the narrow concept of organized Daoist religion as it is often understood today. Rather, it refers to the tradition of Huang-Lao thought—the cultural and philosophical heritage extending from the Yellow Emperor to Laozi. The central concept of this tradition is the Dao.

As stated in the Dao De Jing:

“The Dao that can be spoken of is not the constant Dao.”

Here, Dao is understood in its broadest sense. It encompasses both the material and the spiritual, the visible and the invisible, the manifested and the unmanifested. It transcends the distinctions between what later philosophers would call the metaphysical and the physical.

From this perspective, the various schools of thought in ancient China can be understood as different branches of a shared cultural tradition, each offering its own approach to understanding the Dao.

我们上古的祖先观察自然而开始总结基本科学，有了自然科学的观察，就总结出了理论科学和应用科学：八卦，五行，天干地支，二十八星宿，历法，24节气，日月行度，指南车，数学，医药等等。道家的经书本来就非常难懂，我们还是需要用“以经解经”的方法去理解太史公的论述，至少要先熟读《周易》和《道德经》的原文，才能理解正统的道家思想。太史公总结道家是中国文化的根源，其实也给我们留了一个方向和点睛之笔。让我们明白，道家的精髓本来就是最高的智慧，很难掌握，但是又是自然而然的。

Our ancient ancestors observed nature and sought to understand the patterns underlying the world around them. From these observations emerged systems of knowledge such as the Eight Trigrams, the Five Elements, the Heavenly Stems and Earthly Branches, the Twenty-Eight Lunar Mansions, calendrical studies, the Twenty-Four Solar Terms, the movements of the sun and moon, the south-pointing chariot, mathematics, medicine, and many other aspects of traditional learning.

The classical texts associated with the Daoist tradition are not easy to understand. To appreciate Sima Qian’s discussion of Daoism, it is helpful to follow the traditional approach of “interpreting the classics through the classics.” At the very least, one should become familiar with the original texts of the Yijing and the Dao De Jing, which provide an essential foundation for understanding the classical Daoist worldview.

By placing Daoism at the conclusion of his discussion of the Six Schools, Sima Qian leaves his readers with an important clue. He suggests that beneath the diversity of different teachings lies a deeper source from which they emerged. The wisdom of the Dao is profound and not easily grasped, yet it is also natural, ever-present, and woven into the fabric of life itself.

我们读太史公对于道家的精彩评论如下：

Let us now read Tai Shigong’s insightful commentary on the Daoist School:

道家使人精神专一，动合无形，赡足万物。其为术也，因阴阳之大顺，采儒墨之善，撮名法之要，与时迁移，应物变化，立俗施事，无所不宜，指约而易操，事少而功多。儒者则不然。以为人主天下之仪表也，主倡而臣和，主先而臣随。如此则主劳而臣逸。至于大道之要，去健羡，绌聪明，释此而任术。夫神大用则竭，形大劳则敝。形神骚动，欲与天地长久，非所闻也。

“The Daoist School enables people to focus, act and change without trace, and sustain all things. Its practice follows the great order of Yin and Yang, draws on the strengths of the Confucian and Mohist schools, and adopts the essential principles of the School of Names and the Legalist School. It adapts to the times, responds to changing circumstances, and is suitable for different customs and situations. Its principles are concise and easy to apply, requiring few actions yet achieving much.

The Confucian School is different. It regards the ruler as the model for all under Heaven: the ruler leads and the ministers follow; the ruler acts first and the ministers respond. In this way, the ruler labors while the ministers remain at ease.

As for the essential principle of the Great Dao, it is to let go of excessive striving and cleverness, setting these aside and relying on natural methods. When the spirit is used excessively, it becomes exhausted; when the body is overworked, it becomes worn out. If both body and spirit are constantly agitated, one cannot expect to endure for long.”

“道家使人精神专一”

“Taoism enables people to focus.”

老子说：”圣人之治，虚其心，实其腹“。

这是正统的道家修行的方法。道家从”无欲虚心“入门，做到”清心寡欲“，乃至”离情弃欲“，心无杂念而而纯净澄清，自然能够精神专一。

Laozi said:

“The sage empties the mind and fills the belly.”

This reflects a classical Daoist approach to self-cultivation. Daoist practice begins with “emptying the mind of desires,” progresses to “purifying the heart and reducing desires,” and ultimately reaches a state of “letting go of emotional attachments and desires.” When the mind is free from distracting thoughts and becomes pure, calm, and clear, one naturally develops concentration and unity of spirit.

“动合无形”

“act and change without trace”

“道”是“变动不居，周流六虚”，“道“只是一个代名词，可以包括形而上和形而下的一切，这个不可见，不可得的”道“，只能在名相上讲一些概念和比喻，在用上去体会，因而让人摸不着门道，所以是”动合无形“，只有修道得道的人才会懂。

The Dao is described as “constantly changing and flowing through all things.” The word “Dao” is itself only a name used to refer to a reality that includes both the visible and the invisible, the physical and the metaphysical.

Because the Dao cannot be seen, grasped, or fully expressed in words, it can only be described through concepts, metaphors, and analogies. It must ultimately be understood through experience and practice rather than through language alone. For this reason, Tai Shigong describes it as “acting and changing without trace.” To those who have not experienced it, the Dao may seem elusive and difficult to understand; to those who have cultivated and realized it, its meaning becomes naturally clear.

“赡足万物。”

“Sustaining all things.”

“道生一，一生二，二生三，三生万物”。宇宙万物都来源于“道”。这个“道”的自然法则养育了天地间的万物。

Laozi said:

“The Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things.”

All things in the universe originate from the Dao. The natural order of the Dao nourishes, sustains, and gives life to all things between Heaven and Earth.

“其为术也，因阴阳之大顺，采儒墨之善，撮名法之要，”

“Its practice follows the great order of Yin and Yang, draws on the strengths of the Confucian and Mohist schools, and adopts the essential principles of the School of Names and the Legalist School.”

道家之术，这里指精通传统道学的人，本事很大，懂得采用各家的长处和精华。道家的人懂得阴阳家的顺应自然的规律，采用儒家和墨家的长处，运用名家和法家的精要。

Here, “its practice” refers to the Daoist approach to learning and living. Those who are well versed in the Dao understand how to draw upon the strengths of different traditions. They follow the Yin-Yang School in observing and aligning with the natural order, adopt the virtues emphasized by the Confucian and Mohist schools, and make use of the essential insights of the School of Names and the Legalist School.

“与时迁移，应物变化，立俗施事，无所不宜，指约而易操，事少而功多。”

“Adapts to the times, responds to changing circumstances, and is suitable for different customs and situations. Its principles are concise and easy to apply, requiring few actions yet achieving much.”

这是做人做事很难的一点，就是古人常说的“顺应天时地利人和”，《易经》包括五种学问：“理，象，数，通，变”。“理象数”是基本学问，代表事情的理论知识，现象分析和数理分析。这一部分要精通就已经很难。然后再到全部精通，才可能做到第四步“通”，就是融会贯通，各种知识学问都能够应用自如。最后才是“变”，要懂得变就是最难的。只有精通道家的人才懂得变。一般的人都是跟随潮流的变化随波逐流，道家的人在变以前就知道了。道家的人能够顺应天时地利人和，做人做事都“无所不宜”，恰到好处，做事的方法简单明了而且容易操作，“事少而功多”，就是我们常说的“四两拨千斤”，像打太极拳一样，好像非常容易，并没有用很多的力气，但是却得到很高的成效。这就是道家的智慧，道家的人有非常精妙的筹划和安排，只是平常人看不出来门道而已。

This is one of the most difficult aspects of how we live and act in the world. Ancient Chinese thinkers often spoke of acting in accordance with the right timing, favorable conditions, and harmony among people. The Yijingencompasses five dimensions of learning: principles (li), images (xiang), numbers (shu), integration (tong), and transformation (bian).

The study of principles, images, and numbers forms the foundation. They involve understanding the underlying principles of things, observing patterns and phenomena, and analyzing their numerical relationships. Mastering these alone is already difficult. The fourth stage, tong (integration), refers to the ability to connect different forms of knowledge and apply them with ease. The final stage, bian (transformation), is the most challenging of all. To understand change is difficult; to know how to respond to change is even more difficult.

This is why Tai Shigong says that the Daoist School “adapts to the times and responds to changing circumstances.” Most people simply follow the tide of change and drift with it. Those who truly understand the Dao seek to recognize change before it fully unfolds. By understanding timing, circumstances, and human relationships, they are able to act in ways that are “suitable for different customs and situations.”

Tai Shigong further describes the Daoist approach as having principles that are “concise and easy to apply,” while “requiring few actions yet achieving much.” This is similar to the traditional saying of “using four ounces to move a thousand pounds.” Like Tai Chi, it appears effortless and does not rely on brute force, yet it can produce remarkable results. This is part of the wisdom of the Daoist School. Those who understand the Dao often possess a subtle sense of planning and arrangement, though the principles behind their actions may not be immediately apparent to others.

“儒者则不然。以为人主天下之仪表也，主倡而臣和，主先而臣随。如此则主劳而臣逸。”

“The Confucian School is different. It regards the ruler as the model for all under Heaven: the ruler leads and the ministers follow; the ruler acts first and the ministers respond. In this way, the ruler labors while the ministers remain at ease.”

汉武帝时期重用儒生，采取“罢黜百家，独尊儒术，君权神授“，整个社会风气也是这样。所以，太史公指出了当时儒家的弊病：“人主”就是君主或者领导人的意思，儒家学者推崇“君权神授“，把领导人的言行推崇为天下人的表率和榜样，领导人提倡什么，下面的人就附和什么，领导人先提出来意见和措施，下面的人跟随着指令去做。这样的情况，领导人越来越辛劳，下面的人却可以亡逸，就是失职而逃避责任。“逸”，失也，即亡逸。

During the reign of Emperor Wu of Han, Confucian scholars occupied a dominant position in government and public life. The policy of “rejecting the hundred schools and honoring Confucian learning alone,” together with the doctrine that political authority was sanctioned by Heaven, greatly influenced the intellectual climate of the time.

Against this background, Tai Shigong pointed out what he regarded as a weakness of the Confucian approach. The term “ruler” refers to the monarch or leader. In the political thinking of the Han period, the ruler was often regarded as the model for all under Heaven. What the ruler advocated, others supported; what the ruler initiated, others followed.

From Tai Shigong’s perspective, such a system could place an increasing burden upon the ruler while encouraging excessive dependence among subordinates. As a result, the ruler became responsible for ever more decisions and responsibilities, while others merely followed instructions rather than exercising their own judgment. In this context, the character yi (逸) carries the sense of neglecting one's responsibilities or avoiding one's proper duties.

《周易.序卦传》：“有天地然后有万物，有万物然后有男女，有男女然后有夫妇，有夫妇然后有父子，有父子然后有君臣，有君臣然后有上下，有上下然后礼义有所错。”

From the Xugua Zhuan (Commentary on the Sequence of the Hexagrams) of the Yijing:

“After Heaven and Earth came into being, the ten thousand things were born. After the ten thousand things came into being, there were male and female. After male and female, there came husband and wife. After husband and wife, there came father and son. After father and son, there came ruler and subject. After ruler and subject, there came higher and lower. After higher and lower, ritual and righteousness found their proper place.”

君臣就是社会关系，包括所有社会关系里的上下级的关系。这样我们就容易理解太史公的意思了，是说当时儒家这样的主张，扩展到社会关系和做人做事的时候，也会把自己搞得越来越累，往往事倍而功半，花了很大的力气，却得不到应该的效果。

The term "ruler and subject" refers to social relationships, including hierarchical relationships in all social contexts. With this understanding, we can better grasp Sima Qian’s point. He is suggesting that the Confucian principles of that time, when extended to social relationships and conduct, often led to increasing burdens on leaders. Despite significant effort, the results were often disproportionately small—much effort with little return. This illustrates how Confucian ideals, when applied to governance and societal roles, could result in leaders becoming more overburdened while achieving less effective outcomes.

The relationship between “ruler and subject” can be understood more broadly as hierarchical relationships within society. It is not limited to political rulers and officials, but can also refer to various forms of leadership and followership in social life.

With this understanding, we can better appreciate Tai Shigong’s point. He suggests that when this way of thinking is extended to social relationships and everyday conduct, people may gradually place more and more responsibility upon themselves. As a result, they can become increasingly burdened and exhausted. Much effort may be invested, yet the results may fall short of expectations. In other words, one may work harder and harder while achieving less than intended.

“至于大道之要，去健羡，绌聪明，释此而任术。”

“As for the essential principle of the Great Dao, it is to let go of excessive striving and cleverness, setting these aside and relying on natural methods.”

道家的人就不一样了，懂得“大道”的精要之处，去掉贪欲，不故意玩弄手段和聪明，因为能够释怀而放下一切，清心寡欲，所以能够在做人做事上任运自如。这一段要借用老子的话来理解了，老子说：“绝圣弃智，民利百倍。绝仁弃义，民复孝慈。绝巧弃利，盗贼无有。此三者以为文不足，故今有所属。见素抱朴，少私寡欲。“春秋时期，老子已经看到社会变乱，很多人以仁义道德为口号，却做的欺世盗名，伤天害理的事情，所以老子强调要废除那些假仁假义，要老实规矩地做人才是真修道。

Daoists take a different approach. They understand the essential principle of the Great Dao. By letting go of excessive desires and avoiding the deliberate display of cleverness and manipulation, they are able to act with greater ease and freedom. Because they can let go of unnecessary attachments and maintain a calm and desireless mind, they are able to handle life and human affairs naturally and effortlessly.

To better understand Tai Shigong’s words, we may turn to Laozi. In the Dao De Jing, Laozi says:

“Abandon sageliness and discard cleverness, and the people will benefit a hundredfold. Abandon benevolence and discard righteousness, and the people will return to filial piety and compassion. 

Abandon cunning and discard profit, and thieves and robbers will disappear. These three alone are insufficient as teachings; therefore, let the people return to what they truly belong to: embrace simplicity, hold fast to the uncarved block, reduce selfishness, and lessen desires.”

During the Spring and Autumn period, Laozi witnessed increasing social disorder. Many people spoke of benevolence, righteousness, and morality, yet their actions often contradicted the very principles they proclaimed. For this reason, Laozi criticized empty moral slogans and artificial displays of virtue. In his view, genuine cultivation begins with honesty, simplicity, and sincerity rather than outward appearances or lofty claims.

“夫神大用则竭，形大劳则敝。形神骚动，欲与天地长久，非所闻也。”

“When the spirit is used excessively, it becomes exhausted; when the body is overworked, it becomes worn out. If both body and spirit are constantly agitated, one cannot expect to endure for long.”

精神使用过度就会衰竭，身体劳累过度就会衰败，倘若身体和精神不断劳累纷扰，不得安宁，却想要与天地共长久，则是从未听说过的事。

When the spirit is overused, it becomes exhausted. When the body is overworked, it becomes worn out. If both body and mind are constantly troubled, fatigued, and unable to find peace, yet one still hopes to endure as long as Heaven and Earth, this is something Tai Shigong says he has never heard of.

道家无为，又曰无不为。其实易行，其辞难知。其术以虚无为本，以因循为用，无成势，无常形，故能究万物之情；不为物先，不为物后，故能为万物主；有法无法，因时为业；有度无度，因物兴舍。故曰“圣人不朽，时变是守”。虚者，道之常也；因者，君之纲也；群臣并至，使各自明也。其实中其声者谓之端，实不中其声者谓之窾。窾言不听，奸乃不生，贤不肖自分，白黑乃形。在所欲用耳，何事不成！乃合大道，混混冥冥，光耀天下，复反无名。凡人所生者神也，所托者形也。神大用则竭，形大劳则敝，形神离则死。死者不可复生，离者不可复合，故圣人重之。由是观之，神者，生之本也，形者，生之具也；不先定其神形，而曰我有以治天下，何由哉！

“Taoism teaches wu wei (non-forcing) and is also said to be ‘leaving nothing undone.’ Its practice is easy to follow, yet its principles are difficult to explain. It takes emptiness as its foundation and following natural circumstances as its method. It has no fixed posture and no constant form, and therefore can fully understand the nature of all things.

It does not place itself ahead of things, nor does it fall behind them; therefore, it can become the master of all things. It has principles yet no fixed rules, acting according to the times; it has standards yet no rigid measures, adapting according to circumstances. Thus it is said: ‘The sage does not perish; he preserves himself through adapting to change.’

Emptiness is the constant principle of the Dao.

The First Cause is the guiding principle of the sage.

When all people and affairs present themselves, each is allowed to reveal its own nature.

That which truly accords with reality is called upright; that which does not accord with reality is called false. When false words are not listened to, deceit cannot arise. The worthy and unworthy distinguish themselves naturally, and right and wrong become apparent.

When applied where it is needed, what cannot be accomplished? In this way one accords with the Great Dao—vast, profound, and mysterious—illuminating the world, yet ultimately returning to namelessness.

What gives life to a person is the spirit; what supports it is the body. When the spirit is overused, it becomes exhausted; when the body is overworked, it becomes worn out. When body and spirit separate, death follows. The dead cannot return to life, and what has separated cannot be reunited. Therefore, the sage values this greatly.

From this we may see that the spirit is the foundation of life, while the body is its instrument. If one cannot first settle and harmonize one's own spirit and body, how can one claim to possess the means to govern the world?”

我们还是尝试继续用《道德经》的原文来理解这一段的内容。

Let us continue to understand this passage through the original words of the Dao De Jing.

“道家无为，又曰无不为。其实易行，其辞难知。其术以虚无为本，以因循为用，无成势，无常形，故能究万物之情；”

“The Daoist School teaches wu wei (non-forcing), yet it is also said that nothing is left undone. Its practice is easy to follow, but its principles are difficult to explain. It takes emptiness as its foundation and following natural circumstances as its method. It has no fixed posture and no constant form, and therefore is able to understand the nature of all things.”

道家讲“无为而无不为”，《道德经》：“圣人处无为之事，行不言之教。”

得道的圣人效法天地的法则，为而无为的原则，做人做事，如行云流水，理所当然，该做的事就要义不容辞，做完也不留丝毫痕迹。看起来好像很容易就做完了事情，但是很难用言辞解释其中的奥妙。道家的理论以“虚无”为根本，以“因循”为用，“无成势”，没有一个现成固定的做事的姿态和方法可以让人模仿，“无常形”，没有固定的形状，做事是无形无相的，让人摸不着头绪。因为有这样高明的智慧和修养，所以道家的圣人可以明白和精通万物的情状和道理。

The Daoist School teaches wu wei and wu bu wei—non-forcing, yet leaving nothing undone. 

In the Dao De Jing, Laozi says:

“The sage attends to affairs through non-forcing and teaches without words.”

A sage who has attained the Dao follows the principles of Heaven and Earth, acting according to the principle of wei er wu wei—acting without forcing. In life and in action, everything flows naturally, like drifting clouds and running water. What ought to be done is carried out without hesitation, yet once accomplished, no trace is left behind.

It may appear as though things are completed with ease, yet the subtle principles behind such action are difficult to explain in words. The Daoist approach takes emptiness as its foundation and following natural circumstances as its method. It has “no fixed posture” (wu cheng shi) and “no constant form” (wu chang xing). There is no predetermined method that others can simply imitate, nor any fixed pattern that can be copied. Its actions are formless and traceless, making them difficult to grasp from the outside.

Because of such wisdom and cultivation, the Daoist sage is able to understand and penetrate the nature, conditions, and underlying principles of all things.

“不为物先，不为物后，故能为万物主；”

“Not being ahead of things, nor following after things, hence being the master of all things.”

这几句话包含了老子在道德经里的两层意思，即道的体和用，以及得道的圣人懂得做事的修养和方法。

《道德经》：“其上不徼，其下不昧，绳绳兮不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首，随之不见其后。”“道“不受形而上或者形而下的污染，是物质又不是物质，超越时空，无开始无结束，要迎接它也找不到从哪里开始，要追随它也无痕迹可寻。

These lines reveal two important aspects of Laozi’s teaching in the Dao De Jing: the essence and function of the Dao itself, and the cultivation and way of action of a sage who has attained the Dao.

Laozi says:

“Above it is not bright; below it is not dark. Continuous and unbroken, it cannot be named. It returns again to non-being. This is called the form of the formless, the image of the imageless; this is called the indistinct and elusive. Meet it and you cannot see its beginning; follow it and you cannot see its end.”

The Dao cannot be confined to either the metaphysical or the physical. It is both beyond form and present within all forms, transcending time and space, with neither beginning nor end. One cannot find where it begins by trying to approach it, nor discover where it ends by trying to follow it. For this reason, Laozi says: “Meet it and you cannot see its beginning; follow it and you cannot see its end.”

《道德经》：“道冲而用之或不盈“。”道“是冲合谦虚永远没有满盈而无止境。

Laozi says in the Dao De Jing:

“The Dao is empty, yet its use is never exhausted.”

The Dao is open, receptive, and humble. It is never full, never exhausted, and has no end.

因此，道家的圣人有虚怀若谷，冲合谦虚的修养，一切都符合“道”，所以“不为物先“，永远不会争强好胜，”不为物后“，有无穷的智慧，生生不已，应用自如，所以同能生万物的宗主一样。

Thus, a Daoist sage cultivates the qualities of openness, humility, and receptiveness, bringing all things into harmony with the Dao. For this reason, they do not seek to place themselves ahead of others, nor do they compete for superiority. Yet neither do they fall behind. Possessing inexhaustible wisdom and the ability to respond naturally to changing circumstances, they are able to act with ease and appropriateness in every situation.

In this way, the sage follows the example of the Dao itself, which gives life to and sustains all things.

“有法无法，因时为业；有度无度，因物兴舍。故曰“圣人不朽，时变是守。”

“Having principles while being without fixed rules, acting according to the times; having standards yet being without rigid measures, adapting according to circumstances. Thus it is said: ‘The sage does not perish; he preserves himself through adapting to change.”

《道德经》：“有之以为利，无之以为用。“

要明白道在有无之间的奥妙。从内在的修养，到处事的哲学，也就是”内圣外王“的道理，有了出世之道，内在的修养，才会懂得怎样做入世的事业，怎样掌握分寸。

《道德经》：“天长地久，天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先，外其身而身存。”所以得道的圣人可以“不朽“，可以天长地久，始终遵守因时而变的大道。

In the Dao De Jing, Laozi says:

“What is present brings benefit; what is absent provides usefulness.”

This illustrates the subtle relationship between being and non-being within the Dao. From inner cultivation to the philosophy of dealing with the world, it reflects the traditional principle of “inner sage, outer king.” Only when one has cultivated inner clarity and understanding can one know how to engage effectively with the affairs of the world and act with proper balance and measure.

Laozi also says:

“Heaven and Earth endure because they do not live for themselves; therefore they can endure for a long time. Thus the sage places himself behind, yet finds himself in front; puts himself aside, yet preserves himself.”

For this reason, a sage who has attained the Dao may be said to be “imperishable.” Like Heaven and Earth, such a person acts in accordance with the ever-changing course of the Dao and remains faithful to the principle of adapting to change.

“虚者，道之常也；”

“Emptiness is the constant principle of the Dao.”

“虚“是修“道”的“常“，老子在《道德经》里说：

“致虚极，守静笃；万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，静曰复命。复命曰常，知常曰明。不知常，妄作凶。知常容，容乃公，公乃全，全乃天，天乃道，道乃久，没身不殆。“

用佛法的名词来解释“常”，就是不生不灭，不垢不净，不增不减。

“Emptiness” is the constant state of cultivating the Dao. Laozi says in the Dao De Jing:

“Attain utmost emptiness and maintain steadfast stillness. The ten thousand things arise together, and I observe their return. All things flourish, yet each returns to its root. Returning to the root is called stillness; stillness is called returning to one's original nature. Returning to one's original nature is called the constant. To know the constant is called wisdom. Not knowing the constant leads to reckless action and misfortune. Knowing the constant brings acceptance; acceptance brings impartiality; impartiality brings wholeness; wholeness brings harmony with Heaven; harmony with Heaven brings accord with the Dao. The Dao endures, and one remains free from danger throughout life.”

In Buddhist terminology, the “constant” may be understood as that which is neither born nor destroyed, neither defiled nor pure, neither increasing nor decreasing.

“因者，君之纲也；”

“The First Cause is the guiding principle of the sage.”

“因”就是第一因，宇宙万物的真理，“君”是”君子“的意思，就是圣人为人处事的纲纪。

Here, “Cause” refers to the First Cause—the fundamental principle and ultimate truth of the universe. The word “jun” (君) is understood as a virtuous person or sage, while “gang” (纲) means a guiding principle. In other words, the understanding of the ultimate truth becomes the guiding framework by which a sage conducts life and deals with the affairs of the world.

“群臣并至，使各自明也。”

“When all people and affairs present themselves, each is allowed to reveal its own nature.”

“群臣”不是指大臣，是遇到的任何人和事情，得道的圣人都能够恰如其分地安排明了。

Here, “qun chen” (群臣) should not be understood narrowly as government ministers or officials. It refers more broadly to all the people, situations, and affairs that one encounters in life.

A sage who has attained the Dao does not impose artificial judgments or force things into predetermined patterns. Instead, by responding appropriately to each person and situation, the sage allows everything to reveal its own nature and proper place. In this way, each matter becomes clear in itself and can be handled accordingly.

“其实中其声者谓之端，实不中其声者谓之窾。窾言不听，奸乃不生，贤不肖自分，白黑乃形。”

“That which truly accords with reality is called upright; that which does not accord with reality is called false. When false words are not listened to, deceit cannot arise. The worthy and unworthy distinguish themselves naturally, and right and wrong become apparent.”

就是我们平时说的“言不由衷”的意思，“端，直也”，正直的意思；“窾，匿也”，藏匿的意思，指老鼠藏在洞里，也就是虚假的意思。如果大家都不去听，也不相信那些虚假而美丽的谎言，就不会有欺世盗名的骗子，“肖”是模仿的意思，“贤不肖自分”，真假自然能够分辨，事实黑白也自然显示出来，真相大白于天下。

This passage concerns the difference between sincerity and deception. The character duan (端) means upright, honest, and genuine. The character kuan (窾) carries the sense of concealment and hidden falsehood. It refers to something that does not honestly reflect reality.

In everyday language, this is similar to what we mean by speaking without sincerity or failing to express one’s true intentions. If people do not listen to or believe false yet attractive words, there will be little opportunity for those who seek to deceive others.

The character xiao (肖) originally carries the sense of imitation. Thus, “the worthy and the unworthy distinguish themselves naturally” means that authenticity and imitation, truth and falsehood, eventually reveal themselves. In the end, right and wrong become clear, and the facts speak for themselves.

“在所欲用耳，何事不成！”

When applied where it is needed, what cannot be accomplished?

这一句的意思，我们可以引用孟子的话来理解。《孟子.尽心篇》：“可欲之谓善，有诸己之谓信，充实之谓美，充实而有光辉之谓大。大而化之之谓圣，圣而不可知之之谓神。“是讲每一步做人做事的学问和修养，从”可欲“开始，就是全身心地投入，才叫做善。如果学问修养没有达到可欲的境界，没有变成一种欲望和习惯，就没有达到”至善“的标准，也不能继续进步升华到光辉和圣人。《说文解字》：“用，可施行也。”得道的圣人随时随地都能达到至善的标准，做任何事情都符合道德，所以可以随心所欲地做事情，什么事情都能够做成！

To understand this passage, we may refer to Mencius. In the Jinxin chapter of the Mencius, he says:

“What is worthy of desire is called goodness. What is possessed within oneself is called sincerity. What is fully developed is called beauty. What is fully developed and radiant is called greatness. Greatness that transforms is called sagehood. Sagehood that cannot be fully comprehended is called the divine.”

This passage describes the gradual process of self-cultivation. It begins with keyu(可欲)—something worthy of wholehearted aspiration and commitment. Only when learning and cultivation become an integral part of one's character and way of life can they continue to develop toward higher levels of virtue and wisdom.

The Shuowen Jiezi explains that “to use” (yong) means “to put into practice.” A sage who has attained the Dao is able to embody virtue naturally and consistently. Therefore, whenever action is required, it accords with the Dao, and whatever is undertaken can be successfully accomplished.

“乃合大道，混混冥冥，光耀天下，复反无名。”

“In this way one accords with the Great Dao—vast, profound, and mysterious—illuminating the world, yet ultimately returning to namelessness.”

因此，得道的圣人做人做事合乎大道的法则，大道的法则是什么呢？是“混混冥冥”，就是广博精深，“混，盛滿之流也。孟子曰。源泉混混。”“冥，窈也。”虚空渺茫，精妙深奥的意思。“光耀天下，复反无名“，实现了功业，像日月一样光辉照耀天下，然后就销声匿迹，“功成身退”。

Thus, a sage who has attained the Dao conducts life and action in accordance with the principles of the Great Dao. What are these principles? Tai Shigong describes them as “vast, profound, and mysterious.”

The character hun (混) suggests abundance, fullness, and boundless flow. As Mencius said, “The spring flows forth abundantly.” The character ming (冥) means deep, subtle, and mysterious, conveying something vast, profound, and difficult to fathom.

The phrase “illuminating the world, yet ultimately returning to namelessness” refers to accomplishing great deeds and benefiting the world, shining like the sun and moon upon all under Heaven. Yet once the work is accomplished, one does not cling to fame or recognition. Instead, one quietly withdraws from view, embodying the Daoist ideal of “accomplishing the task and then stepping back.”

“凡人所生者神也，所托者形也。神大用则竭，形大劳则敝，形神离则死。死者不可复生，离者不可复合，故圣人重之。由是观之，神者，生之本也，形者，生之具也；不先定其神形，而曰我有以治天下，何由哉！”

“What gives life to a person is the spirit; what supports it is the body. When the spirit is overused, it becomes exhausted; when the body is overworked, it becomes worn out. When body and spirit separate, death follows. The dead cannot return to life, and what has separated cannot be reunited. Therefore, the sage values this greatly. From this we may see that the spirit is the foundation of life, while the body is its instrument. If one cannot first settle and harmonize one's own spirit and body, how can one claim to possess the means to govern the world?”

这里太史公讲的是道家关于生命的理论，人的生命要活着就有精神，还要依托一个身体。老子在《道德经》中说：“载营魄抱一，能无离乎？”人的身体如一部车子，装着“营”和”魄“这两个东西，也就是我们常说的身心，即身体和精神。如果精神耗用过度就会衰竭，身体耗用过度就会损坏。生活的奔波忙碌，思想的纷杂混乱，不断消耗，不能够做到精神和身体“合抱为一”，持盈保泰，就会走向死亡。死去的人不能复生，身体和精神一旦分离开了就不能再复合，所以圣人懂得身心结合的重要性。从这个道理说明了，精神是生命的根本，身体是生命的依托。不懂得调养安定自己的精神和身体，却自夸可以有办法治理天下，怎么可能呢！

Here, Tai Shigong discusses the Daoist understanding of life. For a human being to live, there must be both spirit and body. Laozi says in the Dao De Jing:

“Can you carry the body and spirit as one, without letting them separate?”

The body may be compared to a vehicle that carries both physical vitality and spirit—what we commonly refer to as body and mind. When the spirit is overused, it becomes exhausted; when the body is overworked, it becomes worn out.

The busyness of life and the constant turbulence of thoughts continuously consume both body and spirit. If one cannot maintain their unity and harmony, but instead allows them to become depleted and scattered, life inevitably moves toward decline and death.

The dead cannot return to life, and once body and spirit have separated, they cannot be reunited. Therefore, the sage understands the importance of maintaining harmony between the two.

From this perspective, spirit is the foundation of life, while the body is the vessel through which life is sustained. If a person cannot first nourish, stabilize, and harmonize their own spirit and body, how can they possibly claim to possess the means to govern the world?

清代主编四库全书的大儒纪晓岚为道家学术的评语：

“综罗百代，博大精微”。

按照我们古书中的记载，我们的文化应该至少是200万年以上，从三皇（天皇氏，地皇氏，人皇氏）开始，然后到伏羲，神农，和五帝（黄帝到唐尧虞舜）。孔子重视考据，所以从尧典开始整理记录历史，司马迁就把尧典以前从黄帝开始的历史都补齐了。《史记.五帝本纪》里有五帝的资料：

“自黄帝至舜、禹，皆同姓而异其国号，以章明德。故黄帝为有熊，帝颛顼为高阳，帝喾为高辛，帝尧为陶唐，帝舜为有虞。”

唐尧虞舜之后，就是夏商周三代，然后到春秋战国。道家上古的文献，我们现在还可以看到河图和洛书，易有三易：《连山易》，《归藏易》和《周易》。因为《连山易》和《归藏易》的原本已经找不到了，分散到民间的各类书籍里面。因此流传到现在的原本是《周易》，也就是我们平常说的《易经》。“易更三圣”，我们现在读的《周易》，是包含了周文王，周公和孔子的注解。《易经》是中国文化的根，宇宙和人世间的道理都跳不出易经的法则。

The Qing Dynasty scholar Ji Xiaolan, chief editor of the Siku Quanshu (Complete Library of the Four Branches of Literature), praised Daoist scholarship with the words:

“It encompasses the learning of a hundred generations, vast in scope and subtle in depth.”

According to traditional Chinese records, the origins of Chinese civilization extend back to the era of the Three Sovereigns—the Heavenly Sovereign, the Earthly Sovereign, and the Human Sovereign—followed by Fuxi, Shennong, and the Five Emperors, from the Yellow Emperor to Yao and Shun.

Confucius placed great importance on the verification and preservation of historical records. The historical materials he transmitted begin with the Canon of Yao. Sima Qian, in the Records of the Grand Historian, further preserved earlier traditions beginning with the Yellow Emperor. In the Basic Annals of the Five Emperors, he writes:

“From the Yellow Emperor to Shun and Yu, they shared the same ancestral lineage but bore different state titles in order to manifest their virtues. Thus, the Yellow Emperor was of Youxiong, Emperor Zhuanxu of Gaoyang, Emperor Ku of Gaoxin, Emperor Yao of Taotang, and Emperor Shun of Youyu.”

After Yao and Shun came the Xia, Shang, and Zhou dynasties, followed by the Spring and Autumn and Warring States periods.

Among the ancient texts associated with the Daoist tradition, we can still find references to the Hetu (River Diagram) and the Luoshu (Luo Writing). Traditional scholarship speaks of three versions of the Yi (Book of Changes): the Lianshan Yi, the Guicang Yi, and the Zhou Yi. Because the original texts of the Lianshan Yi and Guicang Yi have not survived intact and exist only in scattered quotations, the version transmitted to later generations is the Zhou Yi, commonly known as the I Ching(Yijing).

According to traditional scholarship, the Zhou Yi was successively enriched through the contributions of King Wen of Zhou, the Duke of Zhou, and Confucius, a tradition often summarized by the phrase “the Yipassed through three sages.” For many scholars of Chinese civilization, the I Ching represents one of the foundational classics of Chinese culture, offering principles through which both the natural world and human society may be understood.

后世的道教尊老子为道教的教主。后人习惯说老庄，就是老子和庄子。我们需要了解一下传承。老子西出函谷关，碰上了尹喜，尹喜请老子传道，所以留下一本5千字的《道德经》，后来尹喜传道给壶子，壶子传给列子，列子留下了一本《列子》，就是《冲虚经》，列子传道给庄子，庄子留下一本《庄子》，就是《南华经》。从上古文献到现代《中华道藏》，收集了道家经典1500多种书籍，5500多卷，约6000余万字，很少有人能够全部阅读完。如果不能全部读完，也希望以后的年轻人能够遵循“大道“的原则，返本溯源，从原始经典开始阅读，才可能有一丝一毫的理解和感悟。

In later generations, religious Daoism came to revere Laozi as its founding patriarch. People often speak of “Lao-Zhuang,” referring to Laozi and Zhuangzi together. To understand Daoist thought, it is helpful to understand this line of transmission.

According to traditional accounts, Laozi journeyed westward through the Hangu Pass, where he met Yin Xi. Yin Xi requested that Laozi leave behind his teachings, and thus the approximately five-thousand-character Dao De Jing was written. Yin Xi later transmitted the teachings to Huzi, who transmitted them to Liezi. Liezi left behind the Liezi, also known as the Chongxu Jing (Classic of Perfect Emptiness). The teachings were then passed to Zhuangzi, who left behind the Zhuangzi, later honored as the Nanhua Jing (Classic of Southern Florescence).

From the earliest Daoist writings to the modern Zhonghua Daozang (Chinese Daoist Canon), the Daoist tradition encompasses more than 1,500 works in over 5,500 volumes, totaling more than sixty million Chinese characters. Very few people could ever hope to read this vast collection in its entirety.

Even if one cannot read everything, I hope that future generations may follow the principle of the Great Dao, return to the source, and begin with the original classics. Only by tracing things back to their roots can one gain even a small measure of genuine understanding and insight.

不论是老子还是孔子，都是重视道德的价值。道是德之体，德是道的用。只是远古时期的民风淳朴，自然有道德，就不需要强调道德。大道的精神是自然而然，本来如此，不需要人为的雕琢。

老子说：

“人法地，地法天，天法道，道法自然”。

道不需要再效法什么东西，自然而然，本来如此。在《列子》里有一段黄帝梦游华胥国的故事，一个人间天堂的理想国度，就是人类追求幸福圆满的象征。太史公对传统道学的推崇，同样表达了对美好和谐社会的憧憬和向往。

Whether Laozi or Confucius, both emphasized the value of virtue. Dao is the essence of virtue, while virtue is the expression of Dao. In ancient times, people lived in greater simplicity and naturally embodied moral principles, so there was little need to speak constantly about morality.

The spirit of the Great Dao is naturalness—it is simply what it is, without artificial shaping or embellishment. Laozi said:

“Humanity follows the Earth, the Earth follows Heaven, Heaven follows the Dao, and the Dao follows itself.”

(Here, “Heaven” should not be understood merely as the physical sky. In classical Chinese thought, it refers to the greater order of the cosmos and the laws governing the universe.)

The Dao does not imitate or depend upon anything else. It is natural in itself and complete in itself.

In the Liezi, there is a story about the Yellow Emperor's dream journey to the Land of Huaxu, an ideal realm of harmony and fulfillment, often regarded as a symbol of humanity's longing for happiness and wholeness. Tai Shigong's admiration for the ancient Daoist tradition likewise reflects a vision of a beautiful and harmonious society.

司马迁在自序里面有两句话：

“藏之名山，传之其人。”

《史记》写完以后，司马迁知道，身在当时的历史环境，当时的人并不见得看得懂，所以司马迁说把这本书藏在山洞里，留给后人读，百年千年以后，总会有聪明人懂的。

佛说：“一切圣贤皆以无为法而有差别”。

孔子在《易经.系辞》里说：

“一阴一阳之谓道。继之者善也，成之者性也。仁者见之谓之仁，知者见之谓之知。百姓日用而不知，故君子之道鲜矣。”

每一个人对于“道”的理解都不一样，每个人每天都在用，但是却不懂得这个“道”。

In the autobiographical postface to the Records of the Grand Historian, Tai Shigong wrote:

“Preserve it in the mountains and pass it on to those who will understand.”

After completing the Records of the Grand Historian, Sima Qian understood the limitations of his own historical age. He knew that many of his contemporaries might not fully comprehend what he had written. Therefore, he spoke of preserving the work for future generations. A hundred or even a thousand years later, there would surely be people capable of understanding its deeper meaning.

The Buddha said:

“All sages and worthies are distinguished through the principle of non-forcing.”

Confucius says in the Commentary on the Book of Changes:

“One yin and one yang constitute the Dao. What continues it is called goodness; what completes it is called human nature. The benevolent see it as benevolence; the wise see it as wisdom. The common people use it every day without knowing it; therefore, the way of the noble person is seldom understood.”

Each person understands the Dao differently. People use it every day in their lives, yet few truly recognize or understand it.

以前有一个朋友说中国文化博大精深，没有办法用一句话做一个总结。其实我们的祖先已经留给我们一句总结的话，这一句话是尧传给舜，舜又传给大禹，就是中华十六字心传：

“人心惟危，道心惟微，惟精惟一，允执厥中。”

中华文化的精髓和高明之处正是可以收放自如，可多可少，可大可小，可以博大也可以精微，可以归纳总结，也可以无限发挥，万变不离其中！

A friend once remarked that Chinese culture is so vast and profound that it cannot possibly be summarized in a single sentence. Yet our ancestors have already left us such a summary. This teaching was said to have been passed from Emperor Yao to Emperor Shun, and from Shun to Yu the Great. It is known as the Sixteen-Character Transmission of the Mind:

“The human mind is easily led astray; the mind of the Dao is subtle and profound. Be refined and focused, and hold firmly to the Way.”

The brilliance of Chinese culture lies precisely in this balance. It can be expansive or concise, profound or subtle, broad in scope or precise in detail. It can be distilled into a few words or unfolded into countless interpretations. Yet however far it develops, it never departs from its central principles.

This, perhaps, is the enduring wisdom of Chinese civilization:

Infinite variation, yet always rooted in the same source.