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[Original]

Good deeds, no traces (1), good words (2), no flawless words (3), good numbers (4), no planning (5), good closure, irrelevant and unbreakable (6), good knots, no rope and no unsolvability (7). It is a saint who is always good to save people, so he does not abandon people, and always good to save things, so there is no abandonment. It is said to be the attack (8). Therefore, those who are good are not good teachers, and those who are not good are the assets of good people (9). He does not value his teacher, he does not love his assets, although he is a great fascination, it is said to be wonderful (10).

[Translation]

Those who are good at walking will not leave ruts, those who are good at talking will not be sick, those who are good at counting do not need bamboo yards, those who are good at closing do not use bolts so that people cannot open them, and those who are good at binding do not use ropes so that people cannot untie them. Therefore, saints often save people, so there are no abandoned people, and they are often good at making the best use of things, so there are no abandoned objects. This is called the wisdom within. Therefore, the good people can be the teachers of the wicked, and the bad people can be used as a reference for the good people. I don't respect my teacher, I don't cherish his role as a reference, although I think I'm smart, I'm actually a big fool. This is the subtle truth.

[Notes]

1. Withdrawal: tracks, traces left by wheels when driving.

2. Good words: refers to being good at using unspoken teachings.

3. Flaws: negligence, shortcomings, defects.

4. Number: Calculation.

5. Planning: A tool used by people for calculations in ancient times.

6. Guan Zhen: bolt tip. In ancient times, the doors of the houses were related, i.e., bolts, and there were pins, i.e., pins, which were made of wood.

7. Rope: rope. Covenant refers to the binding of things with ropes.

8. Raid Ming: Hidden wisdom and intelligence. Attack, the meaning of covering.

9. Capital: the meaning of taking capital and learning from it

10. Be wonderful: the essence should be subtle, far-reaching and mysterious.

[Quote]

This chapter is an extension of the idea of "natural inaction". Lao Tzu used "good deeds", "good words", "good numbers", "good closures" and "good knots" as metaphors, indicating that as long as people are good at teaching without words, good at doing nothing, conforming to nature, and do not need to spend too much effort, it is possible to achieve good results and be impeccable. This chapter also gives full play to the truth of not seeing oneself, not being self-righteous, not self-defeating, and not being self-conscious, not from the positive side of "expensive teachers", not from the negative side of "loving their assets", and so that "although they are wise and fascinated". Therefore, the main idea of this chapter is to extend the application of natural inaction to a wider range of life.

[Commentary]

The content of this chapter focuses on requiring people, especially saints, to abide by the principle of "ruling by inaction", which shows that those who have the Tao follow nature and treat others and things, and also expresses the mind of those who have the Tao and do not abandon people and things. No one abandons people, no things abandon things, and all the good people in the world are not good people, and good things are not good things, all of them are useful. The good are the teachers, the evil are the assets, all of them are treated kindly, especially for the bad people, do not despise him because of their unkindness, one side should exhort him, induce him, and on the other hand, give him a role to become a good person. This takes into account the two opposing sides of things, not just one aspect. Sloppy bark, coarse branches and leaves, or only know one of them, but do not know the other, and then be complacent. It is not advisable to think that you know everything, you are all-encompassing, and you are arrogant.

[Original]

Knowing its male (1), guarding its female (2), is the world's stream (3). For the world stream, Changde does not leave, and returns to the baby (4). Knowing its whiteness, guarding its blackness, is the world style (5), for the world style, Changde is not (6), and returns to Wuji (7). Knowing its glory (8), guarding its humiliation (9), is the valley of the world (10). For the valley of the world, Changde is enough, and returns to Pu (11). Pusan is a vessel (12), and the saint uses it as an official (13), so the great system is not cut (14).

[Translation]

knows what it means to be strong, but he keeps the status of feminine and soft, and is willing to be the stream of the world. If you are willing to be the stream of the world, your eternal virtue will not be lost, and you will return to a baby-like and simple state. knows what is bright, but is content with the position of darkness, and is willing to be the model of the world. Willing to be the model of the world, eternal virtue is not lost, and the truth is restored to the inexhaustible. knows what glory is, but he keeps his humiliating position and is willing to be the valley of the world. Willing to be the river valley of the world, the eternal virtue can be sufficient, and return to the original simple and innocent state of nature. The simple and original things are made into utensils, and those who have the Tao continue to use the simplicity, which is the length of a hundred officials, so perfect politics is inseparable.

[Notes]

1. Male: A metaphor for strength, zeal, and strength.

2. Female: A metaphor for softness, weakness, and humility.

3. Creek: ditch creek.

4. Baby: symbolizes innocence and childishness.

5. Formula: model, paradigm.

6. Te: negligence, error.

7. Wuji: It means the ultimate truth.

8. Rong: honor, pampering.

9. Insult: insult, humiliation.

10. Valley: deep valley, canyon, metaphor broad-minded.

11. Pu: Simple. Refers to the pristine state.

12. Utensils: utensils. It refers to everything.

13. Chief: the head of the hundred officials, the leader and the manager.

14. The big system is not cut: the system, the production of utensils, by extension to politics, the cutting, the splitting. The meaning of this sentence is: complete politics is inseparable.

[Quote]

This chapter focuses on the doctrine of "restoration," and although it has been touched upon many times in previous chapters, this chapter is devoted to a more impressive focus. Lao Tzu put forward such a principle: know the male and guard the female, and use this principle to engage in political activities and participate in social life. This principle can be used as a choice of life attitude in Lao Tzu's time. At that time, it was in the late Spring and Autumn Period, political turmoil, social chaos, you fight for me, and there was a lot of disturbance, in the face of such a social situation, Lao Tzu put forward the principle of "guarding the female". He believes that as long as people do this, they can return to the basics and achieve the great rule of the world. It should also be noted here that it is not only the "female guard", but also the "male knowledge". In the opposition of male and female, there is a thorough understanding of the male side, and then there is a female side. The nouns used in this chapter represent some of Lao Tzu's basic concepts.

[Commentary]

"Pu", "baby", "female" and so on can be said to be important concepts in Lao Tzu's philosophical thought. In chapter 15 there is "simplicity", in chapter 19 "see the plain and embrace the simplicity", in this chapter "return to the simplicity", and in chapters 37 and 57 all refer to the concept of "simplicity". The word "simple" mentioned in these places can generally be interpreted as simple, innocent, natural, primordial, and pure, which is Lao Tzu's most general expression of his social ideals and personal qualities. In 10 chapters there is "Single-minded and gentle, can you be like a baby?", in 20 chapters there is "chaos, like a baby before a child", in this chapter there is "return to the baby" and in the following chapters there is also a reference to the concept of "baby". "Baby", in fact, is also the image of the concept of "Pu", only babies are not bothered by the worldly utilitarian humiliation, as if they do not know the laughter, selfless, desireless, simple and innocent. Lao Tzu clearly opposes the use of Confucian norms such as benevolence, righteousness, courtesy, wisdom, and faith to restrain and shape people, and opposes the use of these teachings to distort people's nature, which involves the concept of "restoration" mentioned by Lao Tzu, that is, not to bind people according to the rules and precepts formulated by the sages, but to let people return to the state of natural simplicity, that is, the so-called "return to simplicity". In this chapter, Lao Tzu also advocates the principle of weakness and retreat to protect one's life in the world, and requires that "sages" should also use this as the principle of governing the country and the people. The idea of guarding the female and guarding the humiliation, and serving the valley and the stream, naturally cannot be understood as retreating or evading, but contains dominance in it, not only guarding the female, but also knowing the male, which is really a warning to people to occupy the most appropriate and appropriate position in the face of social chaos and strife. Chen Guying said that "guarding the female" contains the meaning of holding quiet, being behind, and keeping softness, and also contains the meaning of adduction, condensation, and concealment.

[Original]

I will want to take (1) the world and do (2), I see that it has no choice but (3). The artifact of the world (4), can not be done, can not be held (5). Those who do it lose, and those who hold it lose. It is the saint's inaction (6), so there is no defeat, so there is no loss. Husband (7) thing (8) or line or follow (9), or look or blow (10), or strong or bad (11), or carry or 隳 (12). It is a saint to go to even more, to luxury, to Thailand (13).

[Translation]

If he wants to rule the world, but he has to use coercive methods, I don't think he can achieve his goal. The people of the world are sacred, and they cannot rule by force against their will and nature, otherwise they cannot rule the world by force, and they cannot rule by force against their will and nature, otherwise they will surely fail to rule the world by force, and if they control the world by force, they will definitely lose the world. Therefore, the saint does not act recklessly, so he will not fail, and if he does not control, he will not be abandoned. People in the world have different temperaments, some move forward and some follow, some boast and some blow urgently, some are strong, some win and some are weak, some live in peace, and some are in danger. Therefore, the saints have to get rid of the extreme, extravagant, excessive measures.

[Notes]

1. Take: for, govern.

2. For: refers to being promising, relying on strength to do.

3. Unattainable: unattainable, unattainable.

4. The artifact of the world: the world, refers to the people of the world. Artifacts, sacred objects.

5. Execution: mastery and execution.

6. Inaction: conform to nature without compulsion.

7. Husband: One book is "Therefore".

8. Things: refers to people and all things.

9. Follow: follow, obey.

10. Breathe softly and gently. Blowing: Exhale sharply.

11. Win: Win weak, weak.

12. Either carry or 隳: load, stable. Danger.

13, Tai: extreme, too.

[Quote]

On weekdays, it can be regarded as Lao Tzu's theory of the rule of "non-action", and the warning of the "promising" government, that is, "promising" will inevitably lead to failure, and "promising" is to use one's own subjective will to do things that violate objective laws, or to take the world as one's own. In fact, the "inaction" mentioned by Lao Tzu is not inaction, nor is it powerlessness in the face of objective reality. He said here that if you do something by force or rule the people by violence, you will be self-defeating, and that no matter how people or things in the world have their own dispositions, and the differences and particularities between them exist objectively, and we should not impose our own ideas and wills on others and adopt certain coercive measures. The ideal ruler is often able to follow nature, not to be coercive, not demanding, to guide according to the situation, and to follow the objective laws.

[Commentary]

In the Tao Te Ching, Lao Tzu talks about the rule of "non-action" in many places. He vigorously propagated the political idea of "wu wei", advocated that everything should conform to nature and materiality, and hoped that those rulers who had attained the "Tao" would govern the country and the people, and should not go to extremes in doing anything, not have extravagant hopes, and not be overjoyed.

[Original]

Those who are masters of the Dao Zuo people, do not strengthen the world with soldiers, and their affairs are good (1). Where the division is, thorns are born. After the great army there will be a murderous year (2). Good has fruit (3) only, dare not (4) to be strong (5). Don't be cautious, don't cut down, don't be arrogant, don't be strong. If the material is strong (6), it is old, which means that it is not Tao (7), and it is not Tao (8).

[Translation]

Those who assist the monarch according to the principle of "Tao" do not use military strength to be stronger than the world. This kind of thing is bound to be retributed. Wherever the army went, thorns were rife with thorns, and after the great war, there would definitely be a famine year. Those who are good at using troops can do so as long as they achieve the purpose of using them, and they do not become strong and aggressive because they are strong. When the goal is achieved, do not be self-reserved, when the goal is achieved, do not boast of pride, do not be self-righteous when the goal is achieved, achieve the goal but out of necessity, and achieve the goal but not be strong. If a thing is strong in the past, it will decay, which means that it does not conform to the "Tao", and if it does not conform to the "Tao", it will die quickly.

[Notes]

1. The matter is good: the use of soldiers will definitely be repaid. Also: retribution, retribution.

2. Fierce years: famine years, disaster years.

3. Good and fruitful: fruit, the meaning of success. Refers to achieving the goal of winning.

4. Don't dare: the silk book is "don't be strong".

5. Strong: strong and competitive.

6. Strong: strong and tough.

7. Not the way: not in line with the "way".

8. Already: early death, soon over.

[Quote]

Historically, among the scholars who interpret the Tao Te Ching, there is a school of thought that the Tao Te Ching is a military book. Whether it is a military book or not will be discussed again in the commentary of this chapter, but there is no doubt that Lao Tzu has anti-war ideas. During the Spring and Autumn Period and the Warring States Period, social turmoil and wars broke out one after another, bringing damage to the country and disasters to the lives of ordinary people. Lao Tzu opposes war and conforms to the interests and aspirations of the people. In this chapter, Lao Tzu believes that war is the most ignorant and cruel act of human beings, "where the division is, thorns are born", and "after the army, there will be a fierce year", revealing the serious consequences of war on people. Lao Tzu's anti-war ideology had its positive significance, both at that time and in later generations.

[Commentary]

In this chapter and the next chapter of the Tao Te Ching, Lao Tzu talks about the use of soldiers. However, it must be reiterated that the Tao Te Ching is primarily a philosophical work rather than a book of soldiers, and that his discussion of soldiers is from a philosophical point of view, not from the point of view of military science. When it comes to many philosophical issues, it also involves military affairs, because although philosophy and military affairs do not belong to the same discipline, they have many internal similarities. He focused on the serious consequences of war on people, and this was from the perspective of opposing war. Because war is the cruelest and most ignorant act of human beings. In this chapter, "where the division is, thorns will grow", and "after the great army, there will be a fierce year", is to talk about the disasters brought by the war to the people.

Wang Zhen of the Tang Dynasty said in "The Essence of the Moral Scripture on the Soldiers" that "the words of the five thousand", eighty-one chapters, "there is not a single chapter that does not belong to the soldiers". Wang Fuzhi of Ming Wei also believes that the "Tao Te Ching" can be "the teacher of the soldier". Zhang Taiyan, a close friend, said that the book "Tao Te Ching" summarizes the gist of the ancient military books. He pointed out, "Lao Dan is the history of the pillar, knows a lot of stories, about the purpose of the "Golden Edition" and "Liutao", and wrote 5,000 words, thinking that the conspirators of later generations will be the law. Contemporary scholar Zhang Songru believes that the eighty-one chapters directly talk about soldiers, this chapter, the next chapter and the sixty-nine chapters, a total of three chapters. Those who talk about philosophy and occasionally use military metaphors are less than ten chapters. Therefore, the Tao Te Ching is not a book of war, for example, from the perspective of military science, it cannot be compared with the Art of War in any way.