Laozi Translation Notes

Author: Feng Dafu
Publisher:
Publish Date: 2006-06-01
Features: Three chapters without valuing the virtuous, so the people do not contend;① not valuing rare goods, so the people do not steal;② not seeing what is desirable, so the people's hearts do not become disordered.③ Therefore, the governance of the sage: empty their hearts, fill their bellies, weaken their wills, and strengthen their bones.④ Always make the people ignorant and desireless,⑤ so that the wise dare not act.⑥ Practice non-action,⑦ and then there will be no disorder.⑧[Annotation]① "Virtuous" is originally written as "treasure" in Dunben. Jiang Xichang said: "In the Shuowen Jiezi (Explaining Characters): 'Virtuous means having much wealth. It is composed of 'bei' (shell money) and takes the sound of 'qi.' Not valuing the virtuous is the same as not valuing wealth; it refers to material possessions, just like 'not valuing rare goods' and 'not seeing what is desirable.' Dunben's 'virtuous' as 'treasure' is likely a later marginal note. Not valuing wealth makes the people not contend, which is the original meaning of Laozi." He also said: "In the Zhuangzi·Tian Di (Heaven and Earth): 'In the age of supreme virtue, they do not value the virtuous, nor do they employ the capable.' Although Zhuangzi's 'not valuing the virtuous' is occasionally similar to Laozi, their meanings are not related. Wang's annotation: 'Virtuous means capable.' This interpretation of Zhuangzi's meaning for Laozi may not be appropriate." Most modern scholars follow Wang's annotation, but it should be carefully considered. Liu Shuo Gu (Book of Six Characters): 'Virtuous means having more wealth than others.'② The Dunben, Yuben, Dunben, Longben, and Qiangben do not have the character "do." According to the pattern of the preceding and following sentences, the character "do" should be a textual error.③ Ji Yun said: "The original text and all editions do not have the character 'people,' except for the Yongle Dadian (Yongle Encyclopedia), which has it. According to Bi's annotation, 'what is desirable is not seen' follows 'dying for theft,' so the original text should have had the character 'people.'" Liu Shipei said: "The ancient texts indeed had the character 'people,' just like the two preceding instances." Jin Zhao Bingwen's Jade Book of the True Way of Morality does not have the character 'heart.' The Baojing (Bamboo Slips) texts of Jia and Yi also do not have the character 'heart.' Not seeing means ignoring or despising.④ Yan Fu said: "Emptying their hearts is to receive the Dao; filling their bellies is to nourish the self; weakening their wills is to follow reason without conflict; strengthening their bones is to stand independently and accomplish tasks." Gao Heng said: "All four 'qi' characters refer to the people. Emptying their hearts means making the people ignorant and desireless. Filling their bellies means making the people free from hunger. Weakening their wills means making the people not contend, steal, or become disorderly, and thus act without action. Strengthening their bones means making the people physically strong."⑤ This sentence clarifies the purpose of "the sage's governance," which is the main theme of the chapter. Ignorant means having no opinions. It refers to being free from hunger and cold and being content with life. It follows the previous mention of filling bellies and strengthening bones. Desireless means having no desires. It refers to following the Dao and reason, not being confused by external things. It follows the previous mention of emptying hearts and weakening wills.⑥ Wang's annotation: "The wise refer to those who know how to act." Not daring to act means that even if the clever ones know how to act, they dare not cause trouble. It is not that they dare not cause trouble, but that under the condition of "the people being ignorant and desireless," even if they cause trouble, it will be ineffective. This is the meaning of Chapter 60: "When the Dao is used to govern the world, ghosts and spirits do not have supernatural power."⑦ Engage in non-action. It means handling affairs in accordance with nature, without artificiality.⑧ Valuing the virtuous, treasuring rare goods, and seeing what is desirable are all forms of action, involving artificiality. This will make the clever ones take advantage of it. Therefore, practicing non-action can eliminate the source of chaos and achieve perfect order. [Explanation] This chapter continues the previous chapter by discussing the benefits of non-action. It first proposes three principles of non-action. Then it explains the sage's methods for governance. Finally, it concludes the effects of non-action. [Modern Translation] Do not value wealth, so the people do not contend; do not cherish rare things, so the people do not steal; despise what is desirable, so the people do not become disorderly. Therefore, the sage's governance of the people: empty their hearts, fill their bellies, weaken their wills, and strengthen their bones. Always make the people ignorant and desireless, so that the clever ones dare not act. Practice non-action, and there will be no disorder.