Xuanmen Sacred Scripture

Chapter 3

1: The Dao that can be spoken of is not the eternal Dao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of all things. Thus, always without desire, one observes its mystery. Always with desire, one observes its manifestations. These two emerge together but differ in name; both are called the profound. The profound, yet more profound, is the gateway to all mysteries.

When a light flashes in the distant void, you find yourself sitting in a small boat, with a book floating before you, inscribed with words. You say, "Hmm, I know this—it’s the Dao De Jing."

The sacred text says, "I’m starting to cast a spell on you on the third day. Any questions?"

You say, "I’ve read the Dao De Jing. Which version is this?"

The sacred text says, "All versions speak of the same dimension."

You say, "Isn’t the first chapter about the origin of the universe and all things, from nothingness to existence?"

The sacred text says, "It’s talking about the mystery and wonder of entering the bridal chamber and getting into bed."

You say, "What’s that about?"

The sacred text says, "Getting ready to create a new universe, kid."

2: When all under heaven know beauty as beauty, there arises ugliness; when all know goodness as goodness, there arises non-goodness. Thus, being and non-being produce each other, difficult and easy complete each other, long and short shape each other, high and low incline toward each other, sound and voice harmonize each other, front and back follow each other. Therefore, the sage engages in non-action, teaching without words. All things arise without refusal, are born without possession, are done without reliance, and succeed without attachment. It is precisely because they do not attach that they do not depart.

You say, "The second chapter is probably about the dominance of the Mysterious Lady of the Ninth Heaven, right?"

The sacred text says, "It’s about a couple in bed creating life. From a third-party perspective, each has their own reasoning. Judgments of good and bad, beauty and ugliness, virtue and vice differ, and everyone can only speculate, not look closely. But no matter what, the man and woman who create a new universe are the right ones."

3: Do not esteem the worthy, so the people do not contend. Do not value rare goods, so the people do not steal. Do not display what is desirable, so the people’s hearts are not disturbed. Thus, the sage’s governance empties their minds, fills their bellies, weakens their ambitions, and strengthens their bones. Always keep the people without knowledge or desire, so the clever dare not act. By practicing non-action, nothing is left ungoverned.

You say, "This third chapter doesn’t have much to do with creating life in bed, does it?"

The sacred text says, "It’s deeply related. Once life is created, the man should take responsibility, love and protect the mystery, avoid fooling around with other women, work hard to provide for the family, and not do bad things. With this, no household will fail to thrive."

4: The，dao is an overflowing rush, yet in its use, it may not be full. Deep, it seems like the ancestor of all things; it blunts sharpness, untangles knots, softens glare, merges with dust, clear yet seemingly existent. I know not whose child it is; it seems to precede the Emperor.

You say, "The punctuation in the fourth chapter can be changed at will, and the meaning shifts. How should it be read?"

The sacred text says, "It’s best read without punctuation."

You say, "I’ve never understood what this chapter is about."

The sacred text says, "It’s describing the structure of the mystery’s womb, which in ancient times was seen as the realm of the void."

5: Heaven and earth are not benevolent; they treat all things as straw dogs. The sage is not benevolent; they treat the people as straw dogs. Is not the space between heaven and earth like a bellows? Empty yet unyielding, the more it moves, the more it yields. Many words lead to exhaustion; it is better to hold to the center.

You say, "I get this chapter. Too many rules and regulations in a country aren’t good."

The sacred text says, "This is about teaching the Mysterious and the Wondrous to let children grow freely. That’s far better than shouting and cursing education."

6: The Valley Spirit does not die; it is called the Mysterious Feminine. The gate of the Mysterious Feminine is the root of heaven and earth. Continuous, it seems to exist forever, used without exhaustion.

You suddenly realize something, look up, and say, "This time, I feel you’re right. This scripture is talking about the Mysterious and Wondrous."

The sacred text says, "Want to talk about the sixth chapter?"

You say, "This is about the Wondrous, the feminine, right?"

The sacred text says, "The wonder lies in this: with her, creating the world is no difficult task. All the wonders of the world are the root of creation."

7: Heaven is eternal, earth enduring. The reason heaven and earth can last and endure is that they do not live for themselves, thus they can live long. Therefore, the sage places themselves last, yet comes first; puts themselves outside, yet endures. Is it not because they are selfless that they can fulfill their self?

You say, "The seventh chapter feels a bit abstract, don’t you think?"

The sacred text says, "This is about the Mysterious and Wondrous having many children, lots of children, regardless of what others say. Then you’ll become noble."

8: The highest goodness is like water. Water benefits all things without contending, dwelling in places others disdain, thus it is close to the Dao. In dwelling, it chooses the right place; in heart, it is deep; in giving, it is benevolent; in speech, it is trustworthy; in governance, it is just; in affairs, it is capable; in action, it is timely. Because it does not contend, it is without fault.

You say, "This chapter is the most widely used, with many translations. I prefer this interpretation: not contending is a virtue, the way of life closest to the Dao."

The sacred text says, "This is about how a noble Wondrous manages household affairs."

You say, "Wait, is the Wondrous a woman or a woman’s womb?"

The sacred text says, "The outer represents the woman herself; the inner represents the cosmic womb."

9: To hold and fill to overflowing is not as good as stopping in time; to sharpen a blade too much cannot preserve it long; a hall full of gold and jade cannot be guarded; wealth and pride bring their own troubles. To retire when the task is accomplished is the way of heaven.

You say, "This ninth chapter surely has nothing to do with men and women, right? It’s applicable to anyone navigating the ways of the world."

The sacred text says, "This is about urging men and women to avoid overusing aphrodisiacs and to understand the natural rhythm: one surprise, two conquests, three lingering in bed, four long, five short, six faltering, seven touches, eight yearnings, nine sighs. Otherwise, they’ll bear the consequences."

10: Can you hold the soul and embrace the One without letting go? Can you focus your breath to softness, like a newborn? Can you cleanse the mysterious mirror, free of flaws? Can you love the people and govern the state without action? Can you open and close the gate of heaven, acting as the feminine? Can you understand all directions, yet remain without knowledge? Give birth and nurture; give birth without possessing, act without relying, lead without controlling—this is the Mysterious Virtue.

You hesitate, not daring to ask, pondering how to defend yourself. After a long pause, you say, "If we keep interpreting like this, people will curse me for ages."

The sacred text says, "If hypocrites don’t curse others, can they still be called hypocrites? Have they ever blushed while entangled in bed?"

You say, "That makes sense, I guess. So, for this tenth chapter, I think it’s about selflessness being the highest virtue."

The sacred text says, "When the Mysterious and Wondrous come together, don’t talk about separation or not having children. Life’s myriad forms only gain meaning through generations passing it on. That’s the highest moral standard. Don’t be the scoundrel who enjoys the union of flesh and spirit but expects others to raise children to support him—unless he’s a bachelor."

11: Thirty spokes converge on one hub; it is in its emptiness that the wheel’s function lies. Clay is molded into a vessel; it is in its emptiness that the vessel’s function lies. Doors and windows are carved to make a room; it is in its emptiness that the room’s function lies. Thus, what exists serves as benefit, what does not exist serves as use.

You say, "This chapter surely has nothing to do with men and women, right? Laozi is talking about the organism of being and non-being."

The sacred text says, "He’s actually telling you that for the love between man and woman, you need the space of a bridal chamber and a cosmic bed to fully realize the meaning of ‘the old ox pushing the cart’—that’s the foundation of creation."

12: The five colors blind the eyes; the five tones deafen the ears; the five flavors dull the palate; racing and hunting madden the heart; rare goods hinder one’s path. Thus, the sage focuses on the belly, not the eyes, discarding the latter to choose the former.

You say, "I don’t agree with Laozi in this chapter because he’s teaching people to lie flat and not strive."

The sacred text says, "Wrong. Laozi is telling you that obsessing over sensory pleasures makes it hard for your children to inherit a quality soul. Beyond the joys of intimacy, you must also prioritize building a spiritual world—only then will the next generation be exceptional."

You say, "That feels forced."

The sacred text says, "Life’s wealth comes in two forms: spiritual and material. Doesn’t Laozi understand that?"

13: Favor and disgrace are both startling; valuing great troubles is like valuing the body. What does it mean that favor and disgrace are startling? Favor brings one low. Gaining it is startling, losing it is startling—this is called favor and disgrace being startling. What does it mean to value great troubles as the body? I have great troubles because I have a body; if I had no body, what troubles would I have? Thus, one who values their body as the world can be entrusted with the world. One who loves their body as the world can be given the world.

You say, "The thirteenth chapter is definitely about the responsibility of the world, right? I’m not wrong, am I?"

The sacred text says, "This is describing how the Wondrous views the Mysterious. We live with disasters and illnesses because we have a body. I entrusted my body to you because we together create life and the world. These troubles are nothing. Without a body, there are no troubles, and thus no cycle of reincarnation."

14: Look at it, it cannot be seen—it is called invisible. Listen to it, it cannot be heard—it is called inaudible. Grasp it, it cannot be held—it is called intangible. These three cannot be scrutinized, so they merge into one. Above, it is not bright; below, it is not dark. Continuous and indescribable, it returns to nothingness. This is called the form of the formless, the image of the imageless—it is called elusive. Approach it, and you cannot see its head; follow it, and you cannot see its tail. Hold to the ancient Dao to manage what exists today. Knowing the ancient beginning is called the thread of the Dao.

You say, "This chapter is so complex, I don’t understand it at all."

The sacred text says, "It’s simple. Laozi is describing the feeling of the Mysterious and Wondrous making love and creating life, the process of the Dao’s operation. More directly, it’s about the three conditions in the dopamine-driven state: neurotransmitters, motor control, and weightless selflessness."

15: The ancients skilled in the Dao were subtle, mysterious, profound, and penetrating, too deep to be known. Because they cannot be known, we can only describe them: hesitant, as if crossing a winter stream; cautious, as if fearing neighbors on all sides; dignified, like a guest; yielding, like ice about to melt; simple, like unworked wood; vast, like a valley; murky, like muddy water. Who can settle the muddy to gradually clarify it? Who can stir the still to gradually bring it to life? Those who preserve this Dao do not desire fullness. Because they are not full, they can remain hidden and yet newly complete.

You say, "I can feel this chapter is quite risqué, don’t you think?"

The sacred text says, "Definitely, it has to be."

You say, "Can you interpret it in your way?"

The sacred text says, "Laozi is describing how to keep the sexual love between a couple fresh, making each act of creation feel like the first time in bed. This Mysterious and Wondrous state is the Dao."

16: Reach the extreme of emptiness, hold fast to stillness. All things arise together, and I observe their return. The myriad things flourish, each returning to its root. Returning to the root is called stillness; this is called returning to destiny. Returning to destiny is the constant; knowing the constant is enlightenment. Not knowing the constant leads to reckless actions and misfortune. Knowing the constant makes one tolerant; tolerance leads to impartiality; impartiality to wholeness; wholeness to heaven; heaven to the Dao; the Dao to eternity, safe even in death.

You say, "This chapter feels like it’s about the reincarnation of the Wondrous. I shouldn’t be wrong this time."

The sacred text says, "Yes, Laozi is telling the world that life itself begins the process of reincarnation. Recognizing this, one should have children early and have many children. This is the Dao, the fundamental principle of cyclic return."

17: The highest rulers, people barely know they exist. The next, people love and praise them. The next, people fear them. The lowest, people despise them. When trust is lacking, distrust arises. Leisurely, they value their words. When tasks are accomplished and affairs completed, the people say, “We did it naturally.”

You say, "This is commenting on rulers, so straightforward it needs no explanation."

The sacred text says, "You’re wrong again. This is about how the reincarnated soul of the Wondrous views the Wondrous. In other words, it’s urging the Wondrous to view issues through the lens of the Dao in the reincarnated soul, so they won’t worry about their virtue not matching their place in bed."

18: When the great Dao is abandoned, there arise benevolence and righteousness. When wisdom and intelligence emerge, there arises great hypocrisy. When the six relations are not in harmony, there arise filial piety and kindness. When a state falls into chaos, there arise loyal ministers.

You say, "When I read this chapter before, it felt contradictory. The arrival of benevolence and righteousness means the Dao is abandoned. What do you think?"

The sacred text says, "Laozi is saying that only when the Mysterious and Wondrous grow old can you see whether reincarnation carries a sense of benevolence and righteousness. When children are young, what you see is all illusion. When they gain wisdom, hypocrisy and deceit also emerge. When the six relations in a family are not in harmony, only then can you see who is truly filial and kind. The same applies on a national level."

You say, "This time, it’s finally about the state."

The sacred text says, "Family and state are matters of sentiment. A scripture, by nature, allows each reader their own interpretation—otherwise, how could it be called a scripture?"

19: Abandon sageliness, discard wisdom, and the people will benefit a hundredfold. Abandon benevolence, discard righteousness, and the people will return to filial piety and kindness. Abandon cleverness, discard profit, and thieves will vanish. These three are insufficient as principles alone. Thus, let there be something to rely on: manifest simplicity, embrace plainness, reduce selfishness, and lessen desires.

You say, "In the past, it was said this chapter means that governing a state with intellect makes it worse, while governing without intellect makes it better. Is that right?"

The sacred text says, "Nonsense. Laozi is saying that the Mysterious and Wondrous should learn to let go of their children, not create unnecessary troubles for them."

You say, "Using ‘nonsense’ in our dialogue—people five hundred years from now will laugh at me."

The sacred text says, "Are you sure your reincarnated self won’t be full of nonsense?"

20: How far apart are assent and dissent? How far apart are beauty and ugliness? What people fear cannot be unfelt. Vast, it has no end! The multitude is bustling, as if feasting on grand offerings or climbing a terrace in spring. I alone am still, showing no sign; muddled, like an infant yet to smile; weary, as if with nowhere to return. The multitude all have excess, while I alone seem lacking. I have the heart of a fool! Common people are bright; I alone am dim. Common people are sharp; I alone am dull. Tranquil, like the sea; drifting, as if without rest. The multitude all have purpose, while I alone am stubborn and base. I alone differ from others, yet I value the nourishing mother.

You say, "Laozi seems a bit self-pitying yet arrogant in this chapter, don’t you think?"

The sacred text says, "Laozi is saying, ‘You all chase wealth and power, but me? I’ve got plenty of kids—how about that? That’s the mark of a great household, got it? The Dao values life above all.’"

You’re stunned, thinking, "How can this be spun so neatly?"

The sacred text says, "The great masters of the Mysterious Gate are all experts in the art of the bedchamber—how could they ever stray from reincarnation? Cultivate well. Don’t think the bed explains nothing. No one in the world can escape bedroom matters. If you can’t even govern the affairs of the bed, what ability do you have to govern the world?"

21: The form of great virtue follows only the Dao. The Dao as a thing is vague and elusive. Elusive and vague, yet within it is an image. Vague and elusive, yet within it is a substance. Deep and obscure, yet within it is an essence. This essence is profoundly true, and within it is trust. From ancient times to now, its name endures, revealing the origins of all. How do I know the state of all origins? By this.

You say, "After talking this long, I can probably guess this chapter is about the inner essence of the Mysterious and Wondrous."

The sacred text says, "Tell me about it?"

You say, "It’s about the process of sperm and egg uniting. Please elaborate."

The sacred text says, "This chapter mainly expresses that to understand how creation works, you must start with the body of every man and woman, especially the energy output of the Mysterious and Wondrous. From there, you can trace the origin of the universe. This process is the method the Dao teaches us to discover the cosmos."

22: To be bent is to be whole; to be crooked is to be straight; to be hollow is to be full; to be worn is to be renewed; to have less is to gain; to have more is to be confused. Thus, the sage embraces the One as the model for the world. Not self-displaying, thus clear; not self-righteous, thus distinguished; not self-boasting, thus meritorious; not self-conceited, thus enduring. Because they do not contend, none in the world can contend with them. The ancient saying, “To be bent is to be whole,” is it empty words? Truly, wholeness returns to it.

You say, “This chapter must reach the heavens; it can absolutely apply to any situation.”

The sacred text says, “But it starts with the love between the Mysterious and Wondrous. In the face of love, all pretense is deceit. Sincere love, proven through real actions in bed, makes reincarnation a natural and beautiful thing.”

23: Rare words are natural. Thus, a gust of wind does not last all morning; a sudden rain does not last all day. Who causes this? Heaven and earth. If even heaven and earth cannot endure, how much less can humans? Thus, those who follow the Dao align with the Dao; those who follow virtue align with virtue; those who follow loss align with loss. Those aligned with the Dao, the Dao rejoices to receive; those aligned with virtue, virtue rejoices to receive; those aligned with loss, loss rejoices to receive. When trust is lacking, distrust arises.

You say, “What’s this about? It feels a bit like ‘you reap what you sow’?”

The sacred text says, “Don’t overindulge in bed; maintain moderation. Excess harms. In reincarnation, whether you have a boy or a girl, it’s the same—otherwise, nothing will come of it.”

24: Standing on tiptoe, one cannot stand firm; striding wide, one cannot walk far. Self-displaying, one is not clear; self-righteous, one is not distinguished; self-boasting, one has no merit; self-conceited, one does not endure. In the Dao, these are called excess food and redundant forms. Things may disdain them, so those with the Dao do not dwell in them.

You say, “I don’t quite get this one. Can you explain it fully?”

The sacred text says, “It’s telling people not to be overly eager before entering the bridal chamber, not to boast, and not to feel overly self-assured. Otherwise, if you ‘pay the grain tax’ too quickly, you become a heap of waste. Which Wondrous would like such a man?”

25: There is a thing formed in chaos, born before heaven and earth. Silent and vast, standing alone unchanging, moving everywhere without peril, it can be the mother of heaven and earth. I know not its name, so I force a name: Dao, and force another name: Great. Great means passing, passing means far, far means returning. Thus, the Dao is great, heaven is great, earth is great, and humanity is great. In the realm, there are four greats, and humanity is one of them. Humanity follows earth, earth follows heaven, heaven follows the Dao, the Dao follows nature.

You say, “This chapter is too profound, but I used to love it, even though I only half-understood it or didn’t understand it at all.”

The sacred text says, “This is the simplest. Laozi is describing a complete, mature egg in the Wondrous’ body—a microcosm in itself. Laozi didn’t know how to name it, so he said it might be heaven, earth, or humanity, but regardless, it’s probably the starting point of the Dao, with fourfold attributes.”

You burst out laughing after hearing this.

26: The heavy is the root of the light; stillness is the master of agitation. Thus, the noble one travels all day without leaving the heavy and light. Though there are splendid sights, they remain detached and serene. How can the lord of ten thousand chariots treat their body lightly in the world? Lightness loses the root; agitation loses the master.

You say, “This is about a great ruler commanding a war.”

The sacred text says, “This is about bedroom skills. During the act, don’t be swayed by other distractions that could ruin the quality of the Mysterious and Wondrous. Fine food and wine shouldn’t be indulged in carelessly, or the creation of life will fail. This is the gravity of the Dao.”

27: Skillful action leaves no tracks. Skillful speech has no flaws. Skillful calculation needs no tools. Skillful closure requires no bolts yet cannot be opened. Skillful binding uses no ropes yet cannot be untied. Thus, the sage is always skilled at saving people, so no one is abandoned; always skilled at saving things, so nothing is discarded. This is called inheriting enlightenment. Thus, the good person is the teacher of the not-good, and the not-good person is the resource of the good. Not valuing the teacher or cherishing the resource, though wise, is greatly deluded. This is called the essential wonder.

You say, “By now, I don’t even dare share my past reading impressions—everything I say seems wrong.”

The sacred text says, “You’re not wrong. The Dao De Jing can govern the world at large and unravel the art of the bedroom at small. But its foundation starts with the Mysterious and Wondrous, the bridal chamber. Truly, it applies universally.”

You say, “So, is this chapter about how skilled people always thrive?”

The sacred text says, “It’s about those who cultivate absolute confidence—they’ll have more and more wives and never worry about someone stealing them. Moreover, their reincarnated microcosms will be abundant, like the radiant sun of the Dao.”

28: Know the masculine, yet hold to the feminine, and be the ravine of the world. Being the ravine of the world, constant virtue does not depart, returning to the state of an infant. Know the white, yet hold to the black, and be the model for the world. Being the model for the world, constant virtue does not err, returning to the limitless. Know honor, yet hold to disgrace, and be the valley of the world. Being the valley of the world, constant virtue is sufficient, returning to simplicity. Simplicity, when scattered, becomes vessels; the sage uses it and becomes a leader. Thus, a great system does not divide.

You say, “Here it finally mentions officials and systems directly. You’ve got nothing to say now, right?”

The sacred text says, “What do you call a married man in ancient times if not an ‘official’?”

You say, “What about the system? The great system is the political system, isn’t it?”

The sacred text says, “Laozi is saying: know you’re a man, but guard the woman well—that’s guarding the world. If you can’t even protect a woman, what world are you guarding?”

You say, “What about the rest? It’s got nothing to do with that, right?”

The sacred text says, “The text is telling you: once you have reincarnated children, return to a childlike mindset. Don’t always put on airs, as it will harm your own reincarnation, with serious consequences. If you have many reincarnations, you can select from them to assign civil or martial roles, and your family will prosper. This is the system of the Mysterious and Wondrous.”

29: Those who seek to seize the world and control it, I see they cannot succeed. The world is a sacred vessel, not to be controlled or grasped. Those who control it fail; those who grasp it lose it. Thus, the sage does nothing and so does not fail; holds nothing and so does not lose. Things may lead or follow, exhale or inhale, be strong or weak, rise or fall. Thus, the sage avoids excess, extravagance, and extremes.

You suddenly say, “What is the world? What does ‘world’ mean here?”

The sacred text says, “Where does the world in your heart come from?”

You say, “From the body of the Wondrous.”

The sacred text says, “Then why act confused?”

You say, “So it’s teaching us not to recklessly act in the middle of the night, right?”

The sacred text says, “Laozi demands that a man not force the Wondrous to live with him. A woman is sacred; if she doesn’t want to marry you and you force her, you’re a beast. A good man conquers the Wondrous with the three talents—heaven, earth, and humanity. Only such a reincarnation makes one human.”

30: Those who assist a ruler with the Dao do not use force to dominate the world. Such actions tend to rebound. Where armies encamp, thorns and brambles grow. After great wars, famine years follow. The skilled achieve results and stop, not daring to seek dominance. Achieve results without arrogance, without boasting, without pride, as if it were inevitable, without force. Things that are robust grow old; this is called not-Dao. Not-Dao perishes early.

You touch your face and say, “The Dao De Jing is too mysterious, I can’t figure it out.”

The sacred text says, “Chapter thirty is about not violating another’s Wondrous. No matter how strong you are, it’s wrong. Otherwise, either her Wondrous is gravely harmed, or your Mysterious is gravely harmed. A true gentleman helps more Wondrous ones, not harms them. Otherwise, you’ll age quickly and die miserably, completely against the Dao’s principles.”

31: Weapons are instruments of ill omen, despised by things, so those with the Dao do not dwell in them. The gentleman values the left in times of peace, but the right in times of war. Weapons are instruments of ill omen, not tools of the gentleman; they are used only when unavoidable, with restraint as the ideal. Victory is not beautiful, and those who find it beautiful delight in killing. Those who delight in killing cannot achieve their will in the world. Auspicious affairs favor the left; inauspicious affairs favor the right. The deputy general stands on the left, the chief general on the right, as if conducting a funeral. When many are killed, approach with sorrow; in victory, treat it as a funeral.

You say, “In my past reading, I thought this chapter was the easiest to understand—war is bad.”

The sacred text says, “This continues the previous chapter. Many ancient wars had clear motives: seizing the Wondrous, not just grabbing land as modern people think—land was plentiful then. Laozi also conveys another layer: couples shouldn’t constantly argue and fight; it’s bad for both.”

You say, “I don’t believe that. Laozi is talking about war.”

The sacred text says, “Ancient wars were mainly about seizing resources, not land. The top resource was women—got it?”

32: The Dao is eternally nameless, simple. Though small, nothing in the world can subdue it. If lords and kings can hold to it, all things will naturally submit. Heaven and earth unite, sending down sweet dew, and the people, without command, naturally balance. When systems are established, names arise; once names exist, one must know when to stop. Knowing when to stop prevents peril. The Dao in the world is like rivers and valleys flowing to the sea.

You say, “This chapter feels closer to the Mysterious and Wondrous, right?”

The sacred text says, “Absolutely, it has to be. From the invisible heaven and earth, the unnamable round and square, all things ultimately submit to the lakes and seas, and to this most primal Dao.”

33: Knowing others is wisdom; knowing oneself is clarity. Overcoming others requires strength; overcoming oneself requires true power. Knowing contentment is wealth. Persistent effort shows resolve. Not losing one’s place endures. Dying yet not perishing is longevity.

You say, “The Mysterious and Wondrous need to understand each other, right?”

The sacred text says, “Laozi is saying that no matter how clever or brilliant, nothing surpasses the reincarnation of the soul. One reincarnation is less than ten.”

34: The great Dao flows everywhere, adaptable to left or right. All things rely on it to live, yet it does not refuse; it accomplishes without claiming ownership. It nurtures all things without being their master, always without desire, so it may be called small. All things return to it, yet it is not their master, so it may be called great. Because it never claims greatness, it achieves greatness.

You say, “When I read this chapter before, I always thought Laozi was talking about the vastness from the infinitesimal to the eternal. Now I need to rethink it.”

The sacred text says, “The truly greatest thing in the world is the Wondrous place, invisible to any creature. All things come from it. She is the greatest, yet she never claims to be.”

35: Hold to the great image, and the world comes to you. Coming without harm, it brings peace and tranquility. Music and food make passing guests linger. The Dao, when spoken, is bland and tasteless. Look at it, it’s not enough to see; listen to it, it’s not enough to hear; use it, it’s never exhausted.

You say, “This ‘image’—is it ‘appearance’?”

The sacred text says, “Yes and no, but it mainly refers to the great Dao. Whoever has more Wondrous ones owns the world. The Wondrous cosmos is invisible and inaudible but generates boundless energy, giving rise to ensouled beings.”

36: To contract something, you must first expand it. To weaken something, you must first strengthen it. To abolish something, you must first raise it. To take something, you must first give it. This is called subtle enlightenment. The soft and weak overcome the hard and strong. Fish must not leave the deep; the state’s sharp tools must not be shown to others.

You say, “This chapter is about balancing effort and restraint in life and work, giving up before taking, right?”

The sacred text says, “This is teaching the Wondrous how to act with the Mysterious to achieve the perfect bridal chamber without broadcasting it to all corners.”

37: The Dao is always non-acting, yet nothing is left undone. If lords and kings can hold to it, all things will naturally transform. If transformation stirs desire, I will subdue it with the nameless simplicity. With nameless simplicity, there will be no desire. Without desire, there is stillness, and the world will naturally settle.

You say, “Everyone who holds to the baseline of the Dao brings peace to the world—that’s what I learned before, but it’s probably wrong now.”

The sacred text says, “What you learned before is also correct. But if there were no people on Earth, no Mysterious and Wondrous, do you think the Dao De Jing was written for ants? If there are people but only one generation without reincarnation, what’s the point of the Dao De Jing?”

You say, “Right, without reincarnation, why read a scripture? Hmm, the Mysterious and Wondrous are the true Dao.”

The sacred text says, “Chapter thirty-seven is telling you not to deliberately avoid marriage or childbirth. At each stage of life, do what must be done—that’s true naturalness.”

38: The highest virtue does not act virtuous, thus it has virtue. The lower virtue clings to virtue, thus it lacks virtue. The highest virtue acts without intent; the lower virtue acts with intent. The highest benevolence acts without intent; the highest righteousness acts with intent. The highest propriety acts, but when none respond, it rolls up its sleeves and forces compliance. Thus, when the Dao is lost, there is virtue; when virtue is lost, there is benevolence; when benevolence is lost, there is righteousness; when righteousness is lost, there is propriety. Propriety is the thinning of loyalty and trust, the beginning of chaos. Foreknowledge is the flower of the Dao, the start of folly. Thus, the great person dwells in the substantial, not the thin; in the real, not the flowery. Hence, they discard the latter and choose the former.

You say, “I really don’t understand this one, or rather, I completely don’t get it.”

The sacred text says, “Laozi says that virtue aligned with the Dao is true virtue, the highest kind. Things like benevolence, righteousness, wisdom, and propriety, if they don’t prioritize the Dao—that is, the Mysterious and Wondrous—are just nonsense, lower virtue, mere posturing.”

39: In the past, those who attained the One: heaven attained it and became clear; earth attained it and became tranquil; spirits attained it and became divine; valleys attained it and became full; all things attained it and came to life; lords and kings attained it and became upright in the world. If they hadn’t attained it: without clarity, heaven might shatter; without tranquility, earth might collapse; without divinity, spirits might fade; without fullness, valleys might dry up; without life, all things might perish; without uprightness, lords and kings might fall. Thus, the noble takes the lowly as its root, the high takes the low as its base. Therefore, lords and kings call themselves ‘orphaned,’ ‘widowed,’ or ‘unworthy.’ Is this not taking the lowly as their root? Indeed. Thus, the highest praise is no praise. Hence, do not desire to shine like jade or clatter like stones.

You say, “This chapter is about winning the One being more important than winning anything else, right?”

The sacred text says, “This is telling the world that those who connect heaven, earth, humanity, and spirits understand the meaning of the starting point, the Dao. The Dao is the unity of heaven, earth, humanity, and spirits. That is the realm of the Wondrous, and the Wondrous realm is the Dao realm—same for all things, not just humans.”

40: Reversal is the movement of the Dao. Weakness is the function of the Dao. All things in the world arise from being, and being arises from non-being.

You say, “So many people have interpreted this chapter. I like reading it backward. Is that okay?”

The sacred text says, “This is a cyclical chapter; you can start reading from anywhere. But its core still speaks of the objective value of the three great Daos: the origin of the universe, the origin of all things, and the origin of humanity. All go from weak to strong, then strong to weak. Non-being is the realm of the Wondrous, and everything returns to that realm.”

41: The superior scholar hears the Dao and diligently practices it; the average scholar hears the Dao and half-believes, half-doubts; the inferior scholar hears the Dao and laughs at it. If it were not laughed at, it would not be the Dao. Thus, the ancient saying goes: The bright Dao seems dim; the advancing Dao seems to retreat; the smooth Dao seems rough; the highest virtue seems like a valley; great virtue seems insufficient; established virtue seems stolen; true substance seems changeable; the great white seems stained; the great square has no corners; the great vessel forms late; the great sound is faint; the great image is formless; the Dao is hidden and nameless. Yet only the Dao excels at lending and completing.

You say, “The Dao isn’t always understood by people—some act on it, some scheme, some mock it. Virtue, too, in people’s eyes, quietly helps and supports them.”

The sacred text says, “Completely wrong. This describes the body of a Wondrous woman. Superior men pursue her; average men doubt their courage to approach; incapable men mock all men as toads chasing swans. Even if they saw her full bosom or her wondrous place, they wouldn’t dare act like men—they lack confidence. Instead, they’d say her face is ugly, her chest dirty, her wondrous place filled with filth, not the sacred realm of the Dao or the origin of humanity. So-called hypocrites are precisely these beastly types. If they can’t have her, they’ll destroy her.”

42: The Dao gives birth to One, One gives birth to Two, Two gives birth to Three, Three gives birth to all things. All things carry yin and embrace yang, harmonized by the vital breath. What people despise—being orphaned, widowed, or unworthy—lords and kings use as titles. Thus, things may be diminished yet gain, or gain yet be diminished. What others teach, I also teach: the violent and forceful do not die a natural death; I take this as my teaching’s foundation.

You say, “This chapter is too vast. Just explain it directly.”

The sacred text says, “Laozi is telling the world that all things, in the universe and beyond, start from one sperm and one egg. Two is their union of yin and yang; Three is the reincarnated soul, and from this, all things continue endlessly.”

You say, “Sperm and egg are only for animals, right?”

The sacred text says, “All things have them, from nothing to being, then uniting. This is the Dao of the origin of all things and the birth of the universe.”

You say, “But what about parthenogenetic plants and animals?”

The sacred text says, “Their ‘One’ and the ‘One’ in human terms—are they the same? The single reproduction you’re talking about is just a label scientists give. In Laozi’s eyes, and the Mysterious Lady’s, it’s impossible. If such creatures were that powerful, wouldn’t they have wiped out humans long ago?”

43: The softest in the world overcomes the hardest. Non-being enters where there is no space. Thus, I know the benefit of non-action. The teaching without words, the benefit of non-action—few in the world attain it.

You say, “Is non-action about letting go?”

The sacred text says, “The union of the Mysterious and Wondrous comes from water—the Mysterious sends the square, the Wondrous sends the round, from weak egg to strong person. Non-action arises from action. To reincarnate, you first need to bathe and get into bed, right? Otherwise, what?”

44: Which is dearer, fame or self? Which is greater, self or wealth? Which is more harmful, gain or loss? Thus, excessive love costs greatly; abundant hoarding leads to heavy loss. Knowing contentment avoids disgrace. Knowing when to stop avoids peril. This can endure long.

You say, “I get this chapter—nothing is more important than life.”

The sacred text says, “Wrong again. Fame, profit, and power—these three talents—are secondary in building a reincarnated soul. To possess them enduringly, you must first create life and reincarnate; otherwise, everything perishes.”

You say, “Didn’t you say the soul doesn’t perish?”

The sacred text says, “Without reincarnation, after death, you have only nine years to reincarnate. Fail, and your soul vanishes completely.”

45: Great perfection seems flawed, yet its use is unimpaired. Great fullness seems empty, yet its use is inexhaustible. Great straightness seems bent; great skill seems clumsy; great eloquence seems halting. Stillness overcomes agitation; cold overcomes heat. Clarity and stillness set the world right.

You say, “This chapter has a strong philosophical flavor. I understand it as everything having good and bad, with no perfect endeavor in the world.”

The sacred text says, “This is telling everyone that true great households quietly expand their population through the Mysterious and Wondrous. The node of action is non-action, leading to ruling the world. Those who forget this from the start become the ruled. Don’t always think the Mysterious and Wondrous are full of flaws.”

46: When the world has the Dao, warhorses are used for plowing. When the world lacks the Dao, warhorses breed in the suburbs. No crime is greater than indulging desire; no calamity is greater than discontent; no fault is greater than craving gain. Thus, the contentment of knowing contentment is always sufficient.

You say, “This is teaching rulers not to wage wars everywhere, right?”

The sacred text says, “Winning wars directly is not as powerful as encouraging people to have more children. Compared to the latter, the former is the true might of the Dao. Otherwise, if you send pregnant Wondrous ones to the battlefield, even if you win, hardly anyone’s left—what’s the point?”

47: Without leaving the house, one knows the world. Without peering through the window, one sees the Dao of heaven. The farther one goes, the less one knows. Thus, the sage knows without traveling, understands without seeing, achieves without acting.

You say, “Someone once said, ‘Reading ten thousand books is not as good as traveling ten thousand miles.’ Doesn’t that contradict Laozi’s forty-seventh chapter?”

The sacred text says, “Laozi is saying that a man with a Wondrous doesn’t need to travel everywhere to learn how to manage a household—it becomes clear naturally at home. Household matters are like scriptures, hard to grasp, but if the couple is excellent, it’s easy to understand. Those who can’t grasp it follow an ordinary path, not the great Dao. People who criticize others’ household affairs often haven’t entered the gate of the Dao themselves.”

48: For learning, one gains daily. For the Dao, one loses daily. Losing and losing again, one reaches non-action. Non-action, yet nothing is left undone. To take the world, always use non-interference; when there is interference, it’s insufficient to take the world.

You say, “What’s the hardest scripture to understand?”

The sacred text says, “Menstruation.”

You say, “What?”

The sacred text says, “Chapter forty-eight makes it clear: between the Mysterious and Wondrous, one must understand and respect each other’s physiological cycles, balancing action and non-action correctly. Can’t you manage a household well with that?”

49: The sage has no constant heart, taking the people’s heart as their own. The good, I treat as good; the not-good, I also treat as good—this is the virtue of goodness. The trustworthy, I trust; the untrustworthy, I also trust—this is the virtue of trust. The sage in the world contracts and muddles the people’s hearts; the people focus their ears and eyes, and the sage treats them all as children.

You laugh for a while and say, “This chapter is the origin of ‘peaceful reasoning’ and ‘DEI,’ right?”

The sacred text says, “Laozi is talking about the process of raising children—what are you thinking? Before a child turns eighteen, the Mysterious and Wondrous nurture them as described in the text. Many find parenting painful because their methods are wrong.”

50: Coming forth is life; entering is death. Those destined for life are three in ten; those destined for death are three in ten; those who, in living, move toward death are also three in ten. Why? Because they overvalue life. I’ve heard that those skilled at preserving life walk the land without meeting tigers or rhinos, enter battles without armor or weapons. Rhinos have no place to thrust their horns, tigers no place to use their claws, weapons no place to pierce. Why? Because they have no ground for death.

You say, “Laozi says some live long, some die young. It feels like he’s saying the brave win in battle, yet it’s not about being tough.”

The sacred text says, “He’s telling men that to enter the Wondrous realm for reincarnation, bringing an army of thousands won’t ensure survival. Those obsessed with living forever die, and those indifferent to living also die. Only the few who successfully enter the Wondrous realm for reincarnation follow the normal Dao.”

51: The Dao gives birth to it, virtue nurtures it, things shape it, circumstances complete it. Thus, all things honor the Dao and value virtue. The honor of the Dao and the value of virtue are not commanded but are naturally so. Thus, the Dao gives birth to it, virtue nurtures it, raises it, fosters it, shelters it, protects it. It gives birth without possessing, acts without relying, grows without controlling—this is called the Mysterious Virtue.

You say, “I want to know if the Dao here isn’t just about the way of humans, right?”

The sacred text says, “Laozi speaks of all things coming from the Dao and nurtured by virtue, not just humans.”

You suddenly realize, “Could it be? The nurturer of the cosmic universe is the Mysterious Lady of the Ninth Heaven?”

The sacred text says, “All gods nurture the cosmic universe. All humans nurture the earthly world. All things nurture the universe in their own dimension, even fungi. Thus, the Dao is the Mysterious and Wondrous, and virtue is their carrier.”

You say, “No wonder the Mysterious and Wondrous chapters keep saying the Mysterious Lady of the Ninth Heaven is training humans to confront the universe beyond black holes. Now I get it!”

52: The world has a beginning, considered the mother of the world. Having found the mother, one knows the child; having known the child, one holds to the mother, and remains safe until death. Block the openings, close the gates, and you’ll labor not your whole life. Open the openings, pursue affairs, and you’ll find no salvation your whole life. Seeing the small is clarity; holding to the soft is strength. Use its light, return to its clarity, and avoid calamity to the self—this is inheriting the constant.

You say, “I’ve long felt that many people avoid interpreting the true meaning of this chapter, deliberately dodging the mother as the Dao.”

The sacred text says, “Since the mass distortion of beastly humans, everyone pretends to be pure and innocent, clearly supposed to face the Dao of reproduction—the Mysterious and Wondrous—yet stubbornly claim it’s base. Those base beasts depict noble sexual love and reproduction as shameful, not knowing that Laozi, through the art of the bedchamber, explains the great Dao of the universe.”

You say, “This is about knowing and guarding the Dao, right?”

The sacred text says, “Absolutely, it must be.”

53: If I have even a little knowledge, I walk the great Dao, fearing only to stray. The great Dao is smooth, yet people prefer shortcuts. The court is polished, the fields are overgrown, the granaries are empty. Wearing fine clothes, carrying sharp swords, indulging in food and drink, hoarding wealth—this is called stolen ostentation, not the Dao.

You say, “The Dao here is likely two types: one is the physical road, and one is the law of the Mysterious and Wondrous, right?”

The sacred text says, “This chapter says men should face their wives with virtue, not constantly think of making love, or their bodies will fail and their households will collapse. Moderation is virtue; otherwise, you’re no different from a thief. As for the Dao, one is the way of life, one is the way of heaven and earth—there’s no literal ‘road.’”

54: Those skilled at building do not uproot; those skilled at embracing do not let go. Descendants continue sacrifices without end. Cultivate it in the self, and its virtue is true. Cultivate it in the family, and its virtue is abundant. Cultivate it in the village, and its virtue endures. Cultivate it in the state, and its virtue is plentiful. Cultivate it in the world, and its virtue is universal. Thus, observe the self through the self, the family through the family, the village through the village, the state through the state, the world through the world. How do I know the world is so? By this.

You say, “Those skilled at building don’t uproot trees; those skilled at embracing the Mysterious and Wondrous don’t go solo. If descendants follow the principles of ‘building well’ and ‘embracing well,’ their lineage won’t end. Is that right?”

The sacred text says, “Laozi uses two living metaphors, trees and people. Reincarnation is hard, but once planted, nurture it with virtue, and the soul will reincarnate eternally, passed down through generations. Noble people teach their descendants this way.”

55: One who embodies abundant virtue is like a newborn. Venomous insects do not sting, fierce beasts do not seize, birds of prey do not strike. Their bones are weak, their sinews soft, yet their grip is firm. Unaware of the union of male and female, yet their organ stirs—this is the peak of essence. Crying all day without growing hoarse—this is the peak of harmony. Knowing harmony is the constant; knowing the constant is enlightenment. Enhancing life is auspicious; controlling breath with the mind is strength. When things grow robust, they age—this is called not-Dao. Not-Dao perishes early.

You say, “After all these interpretations, I should know what this chapter is about.”

The sacred text says, “Tell me?”

You say, “It’s about someone blessed with virtue, protected from harm.”

The sacred text says, “The true meaning is: the more reincarnated souls you have, the less likely your lineage will die out. If you have only one reincarnated child, extinction is easy. What is having the Dao and virtue? Having many children is the way. Otherwise, why would a clueless infant have a firm erection? Why would their essence and vitality be so strong? Don’t think you can wait until your prime to pursue the Dao and virtue. By then, you’ll age quickly—how many reincarnations can you nurture? That’s the start of despair.”

56: Those who know do not speak; those who speak do not know. Blunt the sharpness, untangle the knots, soften the glare, merge with the dust—this is called the Mysterious Sameness. Thus, it cannot be grasped as close or distant, beneficial or harmful, noble or lowly. Hence, it is valued by the world.

You say, “What is the Mysterious Sameness in this chapter? Why do so many people always stretch the Dao De Jing to interpret it as political governance?”

The sacred text says, “Because there are many hypocrites who don’t follow the Dao. These people have form, but later, through false education in family virtue, they turn into beasts. They crave power, so they borrow Laozi’s name, claiming, ‘This is what the ancestor said—shouldn’t rulers share some power with us or stop ruling us?’”

You say, “What’s the actual situation of this chapter?”

The sacred text says, “The reality is that a man and woman must care for each other, advancing and retreating together. If someone tries to steal the Wondrous, the Mysterious and Wondrous don’t part; if someone tries to steal the Mysterious, they don’t part. Over time, this earns greater respect, and the fortune of reincarnation grows, making the world naturally theirs.”

57: Govern the state with uprightness, use troops with surprise, take the world with non-interference. How do I know this is so? By this: the more taboos in the world, the poorer the people; the more sharp tools the people have, the more chaotic the state; the more skills and novelties, the more strange things arise; the more laws and decrees, the more thieves and robbers. Thus, the sage says: I act not, and the people naturally transform; I love stillness, and the people naturally correct themselves; I avoid interference, and the people naturally prosper; I have no desires, and the people naturally become simple.

You say, “This chapter has the flavor of a heavenly court, doesn’t it?”

The sacred text says, “Heavenly court, my foot! Laozi’s ‘state’ is the bed, the ‘world’ is the bridal chamber—savor it, savor it closely. The key is, this is a chapter on virtue, about the virtue between the Mysterious and Wondrous. Don’t create so many trivial issues, like in the broader society—how can their relationship thrive like that?”

58: When governance is dull, the people are simple; when governance is scrutinizing, the people are flawed. Calamity is what fortune leans on; fortune is where calamity hides. Who knows the ultimate? There is no fixed norm. The upright becomes surprising; the good becomes monstrous. People’s delusion has persisted for ages. Thus, the sage is square but does not cut, sharp but does not pierce, straight but not unrestrained, radiant but not dazzling.

You say, “Didn’t you say before that the Dao De Jing can address state affairs broadly and the Mysterious and Wondrous narrowly? Yet now you criticize political interpreters as beasts. This chapter clearly talks about politics, right?”

The sacred text says, “The Dao De Jing’s framework is about bedroom matters, but through them, it observes all worldly affairs. Some chapters are deliberately distorted. This chapter isn’t about state politics but about managing the reincarnated members of a family. Gains and losses cycle like soul reincarnation—overly harsh management backfires. Prosperity comes with the Dao of virtue.”

59: In governing people and serving heaven, nothing surpasses frugality. Frugality is called early submission; early submission is called accumulating virtue heavily. With heavy virtue, nothing is unconquerable; with nothing unconquerable, the limits are unknown; with unknown limits, one can possess the state. Possessing the mother of the state, one can endure long. This is called deep roots and firm foundations, the Dao of long life and enduring vision.

You say, “I don’t understand this chapter.”

The sacred text says, “Creating life cannot be separated from the Wondrous. Only she holds dual energies: the energy of the egg and the energy of the womb. Without women, a bunch of stinking men have no state, no home. Wherever the Wondrous is, there is home, there is state. To live forever, kneel and observe the valley mouth of the Wondrous Dao, and understand the reincarnation of souls.”

You say, “It seems the Dao De Jing mentions ‘valley’ the most. Can you explain it in detail?”

The sacred text says, “Laozi keeps telling everyone that ‘valley’ refers to the space between the Wondrous’ legs—the vaginal opening, his ‘valley.’”

60: Governing a great state is like cooking a small fish. When the world is approached with the Dao, its ghosts are not potent. It’s not that the ghosts lack potency, but their potency does not harm people. Not only do their spirits not harm people, but the sage also does not harm them. When neither harms the other, virtue converges and returns.

You say, “Many people use the opening of this chapter to describe a master of statecraft. Is that right?”

The sacred text says, “This is telling the Wondrous that managing worldly affairs is like her man in bed—use your Dao to conquer his ‘small fresh meat’ below, love him, make him lose himself in devotion. Then, no wild ghosts or spirits can invade your reincarnated bodies or seize the high ground of your souls. As long as you two love and create life in bed without harming each other, with virtue and care in your union, all returns to one—reincarnated body and soul align with the Dao.”

You say, “What does ‘returns’ mean?”

The sacred text says, “‘Returns’ means convergence, either for good or for ill. For example: ‘Thus, the gentleman despises dwelling in the low, where all the world’s evils converge.’ That’s bad convergence.”

61: A great state is like a low stream, the feminine of the world, the meeting point of the world. The feminine always overcomes the masculine with stillness, by being still and low. Thus, a great state, by lowering itself to a small state, takes the small state; a small state, by lowering itself to a great state, takes the great state. Some lower to take, others are taken by lowering. A great state only desires to unite and nurture people; a small state only desires to serve people. When both achieve their desires, the greater should be the lower.

You say, “What’s this chapter about? People used to say it’s about the attitude of great and small states—probably nonsense, right?”

The sacred text says, “Absolutely nonsense, stretched beyond reason. This chapter is about physicality: men are stronger, women more delicate. In ancient terms, a ‘great state’ implies someone big and burly. Laozi says that in bed, creating life doesn’t always require the man on top—sometimes the woman on top is just as good. As long as both have high-quality desire, that’s the best state for creating life. Generally, though, it’s better if the stronger one is below.”

62: The Dao is the sanctuary of all things, the treasure of the good, the refuge of the not-good. Fine words can buy honor, fine deeds can elevate people. Why abandon the not-good? Thus, when an emperor is enthroned or the three dukes are appointed, though jade offerings precede fine horses, it’s better to sit and advance this Dao. Why did the ancients value this Dao? Did they not say: seek and you shall find, err and you shall be absolved? Thus, it is valued by the world.

You say, “This chapter is quite clear: the Wondrous Dao is loved and needed by all—emperors, dukes, good or bad, none can do without it. Without the Wondrous Dao, no schemes are needed; one perishes naturally. Before the Wondrous Dao, all beings must respect it.”

The sacred text says, “Absolutely, it must be. Pretentious hypocrites might say their mother isn’t great, their wife is nothing.”

63: Act without acting, engage without engaging, taste without tasting. Great or small, many or few, repay resentment with virtue. Plan the difficult from the easy, achieve the great from the small; the world’s difficult tasks begin with the easy, the great tasks begin with the small. Thus, the sage never acts great, and so achieves greatness. Light promises yield little trust; many easies yield many difficulties. Thus, the sage treats things as difficult, and so has no difficulty.

You say, “What’s this chapter about? I don’t understand.”

The sacred text says, “With grain at home, the heart isn’t anxious; with a mother at home, the heart isn’t chaotic; with a wife at home, the heart isn’t poor. No matter how difficult or challenging, those with these three follow the Dao, can do great things, and achieve them.”

64: What is at rest is easy to hold; what has not yet shown signs is easy to plan; what is brittle is easy to break; what is minute is easy to scatter. Act before it exists, govern before it becomes chaotic. A tree too big to embrace grows from a tiny sprout; a nine-story tower rises from a pile of earth; a journey of a thousand miles begins with a single step. Those who act fail; those who grasp lose. Thus, the sage acts not and so does not fail, grasps not and so does not lose. People often fail when near success. Be cautious at the end as at the beginning, and there will be no failure. Thus, the sage desires the undesired, values not rare goods, learns the unlearned, and corrects the errors of the multitude, aiding the naturalness of all things without daring to act.

You say, “This chapter is hard to understand. Explain it to me.”

The sacred text says, “You alone wanting to achieve many wishes is impossible. First, achieve the closest thing—bedroom matters. Have many children, educate them, and assign them roles. Then you can achieve your desires, even the world—this is the power of the Dao. The premise is not to defy the natural law of succession and attempt what’s beyond your ability. Creating life, however, is exactly what you can do independently.”

65: The ancients skilled in the Dao did not enlighten the people but made them simple. The difficulty in governing people comes from their excessive cleverness. Thus, governing a state with cleverness is its thief; not governing with cleverness is its blessing. Knowing these two is a model. Always knowing this model is called the Mysterious Virtue. The Mysterious Virtue is deep and far-reaching, contrary to things, and thus leads to great harmony.

You say, “What is the Mysterious Virtue?”

The sacred text says, “Men love to lecture and guide others everywhere. But what helps them most is telling them to first handle the matters of the Wondrous Dao well—then everything else becomes much simpler. The Mysterious Virtue is a man’s greatest virtue: speaking the truth. Establishing the Dao means understanding the principles of the Mysterious and Wondrous in the bedroom—that’s the greatest virtue.”

66: Rivers and seas become kings of a hundred valleys because they excel at lying low, thus becoming their kings. Therefore, the sage, to be above the people, speaks humbly; to lead the people, places themselves behind. Thus, the sage is above, yet the people feel no burden; leads, yet the people feel no harm. Hence, the world gladly supports them without tiring. Because they do not contend, none in the world can contend with them.

You say, “I’ve read the Book of Back-Pushing. Doesn’t the Dao De Jing have a bit of that vibe?”

The sacred text says, “Close enough. In ancient times, with limited communication, much wisdom came from isolated two-person events, used to perceive the world and guide humanity. The Dao De Jing is no exception.”

You say, “This chapter is also about bedroom skills, right?”

The sacred text says, “The mindset and techniques in bed—sideways, front, back, top, bottom—don’t focus on satisfying yourself subjectively. Then, no outsider can steal either partner away.”

67: All the world says my Dao is great, yet seems unlike anything. Because it is great, it seems unlike. If it were like something, it would long have been small! I have three treasures, which I hold and preserve: first, compassion; second, frugality; third, not daring to be first in the world. Compassion makes one brave; frugality makes one expansive; not daring to be first makes one a lasting vessel. Now, abandoning compassion for bravery, frugality for expansiveness, or humility for precedence leads to death! With compassion, one wins in battle and is steadfast in defense. Heaven will save them, guarding them with compassion.

You say, “The Dao here refers to the Wondrous body, right? In the first person?”

The sacred text says, “Yes, this chapter describes the inner changes of the Wondrous heart. She knows her Dao is the greatest, capable of both strength and compassion, but she must first position herself correctly, overcoming the strong with softness and weakness. Placing herself last is right. Going against this, she’ll die quickly. Using the three treasures to face a man, she is invincible in battle, unassailable in defense, and her compassion aids her husband and sons.”

68: A skilled warrior is not martial; a skilled fighter is not angry; a skilled victor does not engage; a skilled leader places themselves below. This is called the virtue of non-contention, the power of employing others, the ultimate alignment with ancient heaven.

You say, “Is this chapter about managing a household or an army?”

The sacred text says, “It’s the same—managing a team, whether a household or a clan, is no different. Especially between a couple with reincarnated children. Don’t use force or anger against family; avoid conflict; the team is the foundation of the family. Don’t always think you’re right—place yourself in an unassuming position. This is the virtue of non-contention, leveraging the strengths of wife and children. That’s the most capable person.”

69: A military saying goes: “I dare not be the host, but the guest; I dare not advance an inch, but retreat a foot.” This is called moving without formation, raising arms without arms, confronting without enemies, wielding without weapons. No calamity is greater than underestimating the enemy; underestimating nearly loses my treasure. Thus, when opposing forces are equal, the sorrowful wins.

You say, “This chapter clearly isn’t about bedroom techniques—it’s about real warfare.”

The sacred text says, “Wrong. It’s still about bedroom matters. Couples can’t avoid quarrels or even fights, but a wise man, once in bed, advances by retreating, admits mistakes, and speaks kindly to enter the Wondrous realm. Showing weakness leads to victory. If both clash and the man forces himself, he’ll gain nothing, and the Wondrous might even run off.”

70: My words are easy to understand, easy to practice, yet none in the world can understand or practice them. My words have a source, my actions a lord. Because they do not know, they do not know me. Those who know me are few; those who follow me are precious. Thus, the sage wears coarse cloth but carries jade within.

You say, “When I read this chapter before, I felt Laozi was complaining about people. Now, I basically understand.”

The sacred text says, “Yes, Laozi’s view of those outside the Mysterious Gate’s Daoism will remain true for tens of thousands of years. He’s not complaining but saying that even if Confucian hypocrites understand the Dao De Jing, they’ll pretend not to or force it toward state affairs. Is that okay? Sure, but the scripture’s origin is bedroom matters, not state matters.”

71: Knowing you don’t know is best; not knowing you know is a flaw. The sage is not flawed because they treat flaws as flaws, and thus they are not flawed.

You say, “A man with the Wondrous has a soul that won’t dissipate, so he doesn’t worry, right?”

The sacred text says, “Knowing you must seek the Wondrous is a wise man. Not knowing you need the Wondrous to reincarnate is foolish. Those who find the Wondrous have the Wondrous Dao because they understood from the start, so they never lack the Wondrous. Many shameless people make excuses for lonely bodies that can’t reincarnate—they are beasts, no longer human.”

72: When the people do not fear authority, great authority arrives. Do not confine their dwellings or despise their lives. Because you do not despise, you are not despised. Thus, the sage knows themselves without displaying, loves themselves without exalting. Hence, they discard the latter and choose the former.

You say, “This chapter is simple: couples shouldn’t harm each other. As the saying goes, ‘People who quarrel lose, pigs who quarrel get sold.’ Whoever starts trouble ends up suffering.”

The sacred text says, “Absolutely, it must be.”

73: Courage in daring leads to death; courage in not daring leads to life. These two can either benefit or harm. Who knows why heaven dislikes what it does? Even the sage finds it difficult. The Dao of heaven: it wins without contending, responds without speaking, comes without being called, plans leisurely yet skillfully. Heaven’s net is vast, loose yet missing nothing.

You say, “Modern people often say ‘the law’s net is vast, loose yet inescapable’—is it the same as ‘heaven’s net is vast, loose yet missing nothing’?”

The sacred text says, “A world apart.”

You say, “What’s the whole chapter about?”

The sacred text says, “In Laozi’s view, between the Mysterious and Wondrous, being overly rigid brings deadly consequences. For both to live well, neither should be rigid, let alone clash head-on. The external way is heaven; the Dao of heaven is above. Follow the natural Dao, transcend the couple’s Dao, and you’ll find that not contending leads to mutual victory, needing few words leads to a smooth life, and a single glance brings help without shouting. The universe, big and small, contains everything, missing nothing.”

74: If the people do not fear death, why threaten them with it? If the people always feared death, and the perverse were seized and killed, who would dare? There is always an executioner for killing. To take the executioner’s place is like taking the carpenter’s place in carving. Those who take the carpenter’s place rarely avoid injuring their hands.

You say, “This chapter doesn’t feel like Laozi’s work. I’ve always thought its style is incompatible with the rest of the Dao De Jing.”

The sacred text says, “This chapter speaks of the Mysterious and Wondrous united against external threats, and the principle holds. When a household faces enemies, the couple must share the same heart, Dao, virtue, life, and death—then enemies can hardly succeed. Human progress comes from peace earned through destructive power and counterattacks. Laozi demands that when action is needed, virtue and counterattacks are in place for total victory.”

75: The people starve because those above consume too much in taxes, thus they starve. The people are hard to govern because those above act too much, thus they are hard to govern. The people take death lightly because those above overvalue life, thus they take death lightly. Only those who do not act for life surpass those who overvalue life.

You say, “Chapter seventy-five seems applicable to the operations of societies, big and small, especially at the state level, right?”

The sacred text says, “The household comes first. ‘Only those who do not act for life surpass those who overvalue life’ is the key. The first part states the result; the latter gives the cause. Indulging in debauchery and pleasure inevitably ruins the household and enterprise. ‘Overvaluing life’ has two meanings: life is most precious, and the soul is eternal. Either way, it’s the foundation of the Mysterious Gate—reincarnation is the true ‘valuing life.’”

76: In life, people are soft and weak; in death, they are hard and rigid. In life, plants are soft and fragile; in death, they are dry and withered. Thus, the hard and strong are followers of death; the soft and weak are followers of life. Therefore, strong armies perish; strong trees break. The strong and great are below; the soft and weak are above.

You say, “Laozi is discussing the duality of yang and yin—a very philosophical Dao. Is this understanding correct?”

The sacred text says, “Laozi is emphasizing the importance of the soul. Those with a soul should be gentle, not rigid and fierce, which makes them resemble a corpse or a withered tree. Between couples, treating each other with gentleness far surpasses harshness.”

77: The Dao of heaven is like drawing a bow: the high is pressed down, the low is raised up, the excessive is reduced, the deficient is supplemented. The Dao of heaven reduces excess to supplement deficiency. The way of humans is different: it takes from the deficient to serve the excessive. Who can offer their excess to the world? Only those with the Dao. Thus, the sage acts without relying, achieves without lingering, not desiring to appear virtuous.

You say, “This chapter is complex, I don’t understand it.”

The sacred text says, “Laozi uses results to prove causes. The core is that those synchronized with the Mysterious and Wondrous, with more reincarnations, contribute more to society and have higher quality as people. In modern terms, couples with many children are mostly kind-hearted. Couples or solitary people without reincarnation often turn bad or do evil. Simply put, those with children tend to be kinder; those without may grow resentful or harm society. Virtue and evil directly align with the tone of heaven’s Dao.”

78: Nothing in the world is softer or weaker than water, yet nothing surpasses it in overcoming the hard and strong, because nothing can replace it. The weak overcomes the strong, the soft overcomes the hard—everyone knows this, but none can practice it. Thus, the sage says: “Taking the state’s filth makes one lord of the altars; taking the state’s misfortune makes one king of the world.” True words seem contrary.

You say, “Is this chapter the same as chapter eight? It feels like the same idea.”

The sacred text says, “This chapter is more nuanced. A man’s sperm is with water, a woman’s egg is with water. The union of the Mysterious and Wondrous in the Wondrous realm forms the Dao, giving hope to the world through soul reincarnation.”

You say, “What about ‘true words seem contrary’?”

The sacred text says, “When the truth is repeated too much, some resent it, but it must be said. If no one wants to have children and claims it’s right, why not let humanity go extinct now? What’s there to fight over?”

79: Settling great resentment leaves lingering resentment; repaying resentment with virtue—how can that be good? Thus, the sage holds the left tally but does not demand from others. Those with virtue manage the tally; those without virtue manage the thoroughfare. The Dao of heaven is impartial, always favoring the good.

You say, “Reading this repeatedly, I sometimes think Laozi is the ancestor of modern rhetoric. But after discussing hundreds of chapters with you, I roughly understand how powerful the Mysterious Gate’s bedroom arts are.”

The sacred text says, “In Laozi’s spiritual world, the union of the Mysterious and Wondrous brings joy and sorrow. Marriage is like a contract, but after sharing reincarnated souls, the contract becomes secondary. Raising excellent children becomes natural. Without reincarnated children, couples eventually become harsh, cursing each other even in death.”

80: A small state with few people: let there be tools in abundance, yet unused; let the people value death and not migrate far; though there are boats and carriages, none ride them; though there are armor and weapons, none display them. Let people return to knotting ropes for records. Perfect governance: savoring food, beautifying clothes, dwelling in peace, delighting in customs. Neighboring states are in sight, their dogs and roosters heard, yet people grow old and die without intercourse.

You say, “How do you explain ‘grow old and die without intercourse’ in this chapter?”

The sacred text says, “It depends on where you place the punctuation: ‘grow old, die without intercourse,’ ‘grow old and die, without intercourse,’ ‘grow old and die not, with intercourse.’ The whole chapter? Laozi’s ideas often require reversal to understand. This chapter tells posterity: if a household has no people, can use but doesn’t, can move but stays, can fight but doesn’t, indulging in pleasure daily, each household unaware of the other, growing old and dying without intercourse—what kind of universe is that? What kind of Dao?”

You say, “But people in the world interpret it as a small state with few people being good.”

The sacred text says, “Throughout history, there’s no shortage of incompetent, pedantic scholars. Make them kings, and they’d slaughter everyone. Laozi saw through their filthy souls. This is the most misunderstood chapter. Laozi never advocated hedonism—it’s not his style.”

81: True words are not beautiful; beautiful words are not true. The good do not debate; debaters are not good. The knowing are not erudite; the erudite do not know. The sage does not hoard: the more they give to others, the more they have; the more they share, the more they gain. The Dao of heaven benefits without harming. The Dao of the sage acts without contending.

You say, “The Dao chapters end here, but I feel there’s so much more to say. Why can’t I say it?”

The sacred text says, “Laozi knew that no matter how much he said, those who find it useful already do, and those who don’t will think even one chapter is too much.”

You say, “In these eighty-one chapters, I feel there are two sages: one for essence, one for humanity. Right?”

The sacred text says, “I don’t oppose your interpretation. But this chapter expresses that the more people you create, the more blessings you bring. Humanity’s blessings come from having people. Where do people come from? Creation. Who creates? The Mysterious and Wondrous. Many don’t see the value in this. Would you live alone on a barren island until death? Why do humans cluster in villages and cities? Because there are people—many people. Where do they come from? Created by the Mysterious and Wondrous. Isn’t this Laozi’s sincere advice to the world?”

You say, “So, the sage’s Dao—act without contending—means just create children, bring blessings, follow the Dao, and don’t argue about right or wrong, right?”

The sacred text says, “Absolutely, it must be.”