The Original Meaning of the Laozi

论老子 一 文景曹参之学岂深于嵇阮王何乎。而西汉西晋燕越焉则晋人以庄为老。而汉人以老为老也。岂独庄然。解老自韩非下千百家。老子不复生。谁定之。彼皆执其一言而阂诸五千言者也。取予翕辟。何与无为清静。刍狗万物。何与慈救慈卫。玄牝久视。何与后身外身。泥其一而诬其全。则五千言如耳目口鼻之不能相通。夫不得言之宗。事之君。而徒寻声逐景于其末。岂易知易行而卒莫之知且行。以至于今泯泯也。老子曰。有之以为利。无之以为用。非不知有无之不可离。然以有之为利。天下知之。而无之为用。天下不知。故恒托指于无名。藏用于不见。损之又损。以至于无为。无为之道。必自无欲始也。诸子不能无欲。而第慕其无为。于是阴静坚忍。适以深其机而济其欲。庄周无欲矣。而不知其用之柔也。列子致柔矣。而不知无之不离乎有也。故庄列离用以为体。而体非其体。申韩鬼谷范蠡离体以为用。而用非其用。则盍返其本矣。本何也。即所谓宗与君也。于万物为母。

This text critiques how later schools misunderstood Laozi by fixing upon isolated phrases rather than grasping his full doctrine that "there being is for utility, there not being is for function," arguing that true practice begins with eliminating desire to avoid subtly using silence and endurance merely to serve personal ambitions. It calls scholars to return to the root of Laozi's teaching, which views the void not as nothingness but as the generative mother of all things that remains hidden while enabling action.

For a reader today This passage offers a reminder that wisdom lies in understanding underlying principles rather than superficial applications of words. It invites readers to reflect on how clinging to rigid ideas can distort deeper truths and hinder genuine insight.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

而处真人至人之上。韩非解老。而又斥恬澹之学恍惚之言为无用之教。岂斤斤守老氏学者哉。汉人学黄老者。盖公曹参汲黯为用世之学。疏广刘德为知足之学。四皓为隐退之学。子房犹龙。出入三者。体用从容。汉宣始承黄老。济以申韩。其谓王伯杂用。亦谓黄老王而申韩伯也。惟孔明澹泊宁静。法制严平。似黄老非黄老。手写申韩敎后主。而实非申韩。呜呼。甘酸辛苦味不同。蕲于适口。药无偏胜。对症为功。在人用之而已。内圣外王之学。暗而不明。百家又往而不返。五谷荑稗同归无成。悲夫。知以不忍不敢为学。则仁义之实行其问焉可也。

The author observes that Han thinkers used Huang-Lao (Yellow and Old) philosophy for practical governance alongside Legalist methods, while some like Zhuge Liang blended Daoist tranquility with strict laws; ultimately, he concludes that just as remedies must match specific ailments, one must choose the right philosophical approach based on its actual function rather than a rigid adherence to any single school.

For a reader today This passage offers you a historical snapshot of how Chinese scholars adapted ancient philosophies like Daoism and Legalism to solve practical problems, while also serving as a reminder that wisdom lies in selecting the appropriate method for a specific situation without falling into blind dogma or one-size-fits-all thinking.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

动。卒复归于虚静。是物之极笃也。第众人之于物。息而后见其复。衰而后见其归根。惟知道者虚静之至。则见其所以作。与其所以芸芸。其所以作者。乃其所以复也。知作者之皆妄。而静者之为常。则执性命以命群文。常有而常无。常作而常静。知几之谓朋矣。何有妄作之凶乎。夫知非闻见测度之谓也。能浑一于物我之闻。外无不容。而内无或私者。庶乎真知之矣。是故言其大则内圣而外王。言其化则合天而尽道。尽道者无他焉。常而已矣。久而不殆者。常之谓也。○苏氏辙曰。致虚未极。则有未亡也。守静不笃则动未亡也。丘山虽去。而微尘未尽。未为极与笃也。不极不笃。而责虚静之用难矣。虚极静笃。以观万物之变。而后不为变之所乱。知作之未有不复也。苟吾方且与万物皆作。则不足以知之矣。万物皆作于性。皆复于性。犹华叶之生于根而归于根。性命者万物之根也。苟未能自复其性。虽止动息念以求静。非静也。惟归根以复于命。而后湛然常存矣。不以复性为明。则皆世俗之智。

Motion ultimately returns to stillness and emptiness; this is the utmost reality of things. Only one who truly understands the Way perceives that all arising activity is itself a return, recognizing that what seems false in movement is actually part of the constant, while true knowing transcends mere sensory perception or calculation to achieve a unity where there is no inner selfishness and no outer exclusion; thus, whether considered in terms of personal virtue or governing others, it aligns with heaven and embodies the constant Dao through which one remains undaunted by change because all things arise and return from their nature—yet simply halting thoughts while still participating in worldly activity does not constitute true stillness unless one returns to that root.

For a reader today This text offers readers a timeless framework for reflecting on how internal peace emerges not by escaping life's dynamics, yet understanding that the constant essence underlies both motion and rest; it invites thoughtful contemplation of these principles as presented in the passage rather than as specific predictions or practical instructions.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

示人当从说苑作借人。盖子夺翕张之术。圣人以除暴销恶。而小人亦借之以行其私。阴符经云。其盗机也。天下莫能见莫能知。君子得之固躬。小人得之轻命。此不可借人之谓也。王氏弼曰。将欲除强梁。去暴乱。当以此四者因物之性。令其自戮不大假刑为之力也。故曰微明。足其张。令其足而又求其张。则众所歙也。苟其张之未足而治之。则其机未极而己。反危。苏氏辙曰。未尝与之而遽夺。则势有所不极。理有所不足。势未极则取之难。理不足则物不服。此其极深研几。与管仲孙武无异。盖圣人乘理而世俗用智也。乘理如医药巧于应病。用智如商贾巧于射利。是故天下之刚强相倾相轧。而吾独以柔弱待之。及其大者伤。小者死。而吾以不校坐待其毙。圣人岂有意为此以胜物哉。知势之自然。而居其自然耳。鱼之为物。非为爪牙之利足以胜物也。然方托于深渊。虽强有力者莫能制之。圣人居柔弱。而刚强莫为伤。亦犹是也。非徒莫能伤。又将以全制其后。此不亦天下之利器也哉。

When presenting this concept, we look to Shuoyuan for borrowing the idea; it concerns the art of control and influence, which sages used to eliminate violence and petty men for private gain; as the Yinfu Jing states, its secret lies where heaven is seen but not known, yielding strength to the wise while endangering those who misuse it, with Wang Bi noting that to remove the strong one must follow nature's course without heavy force, Su Zhe adds that taking advantage too early fails due to incomplete potential and unyielding matter, and thus the sage uses reason like medicine while others use wit like merchants seeking profit, so when all strive fiercely against each other, remain soft and wait for their harm to subside naturally, just as a fish in deep water escapes even the strongest grasp.

For a reader today This passage offers readers an understanding of ancient strategies for navigating power dynamics through adaptability rather than force, illustrating how aligning with natural principles can provide enduring protection against stronger adversaries.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

俱适周。问礼盖见老子云。辞去。而老子送之曰。吾闻富贵者送人以财。仁人者送人以言。吾不能富贵。窃仁人之号。送子以言。曰聪明深察。而近于死者。好议人者也。博辨广大。危其身者。发人之恶者也。为人子者毋以有己。为人臣者毋以有己。孔子自周反于鲁。弟子稍益进焉。 史记孔子弟子列传曰。孔子之所严事。于周则老子。于卫蘧伯玉。于斋晏平仲。于楚老莱子。于郑子产。于鲁孟公绰。

The whole group found it suitable to stay in Chu, and Confucius asked about rituals upon seeing Laozi; after he departed, Laozi accompanied him by saying, "I have heard that the wealthy give material wealth as parting gifts, while benevolent men offer words of advice. I cannot afford wealth, so I steal the title of a benevolent man to send you this counsel: Those who are wise and perceptive but also critical of others approach death; those whose knowledge is broad and eloquent may endanger themselves by exposing others' faults; as a son, do not let your own interests come first; as a subject, do not let your own interests come first." After Confucius returned from Chu to Lu, his disciples gradually improved. According to the Shiji's Biography of Confucius's Disciples, those whom Confucius held in high esteem included Laozi in Zhou, Qu Boyu in Wei, Yan Pingzhong in Qi, Laizi in Chu, Zichan in Zheng, and Mengguchuo in Lu.

For a reader today This passage offers historical accounts of Confucius's relationships with notable figures and records his advice on ethics and conduct for readers today.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.