Tao Te Ching, Ch 47

The Door of all Wonders: 

The Commentary on the Tao Te Ching

by Nirguna, Chor-kok Lam

Chapter 47

Without stirring aboard,

 one can know the whole world.

Without looking out of the window,

 one can see the Heavenly Truth.

The further one goes, the less one knows.

Therefore, the sage knows without having to travel;

Identifies without having to see;

Accomplishes without having to act.

Review

    The whole Tao Te Ching tells us how we can attain the Truth which is completely opposite to what we have learned in the worldly sense. People in the world pursue outward achievement being recognized. We are told to travel continuously to widen our horizons and seek a lot of knowledge to enrich our life. However, in the Tao Te Ching, Lao Tzu tells us not to study, not to learn much and not to travel far away. This is the way to attain the Truth. The Truth is innate in us which is the nearest to us. To attain the Truth, we should not turn outward to know everything but cannot see the Truth in everything, thus Lao Tzu says:

“Without stirring aboard, 

one can know the whole world.”

    

     If we find the Truth inside us, we do not need to travel aboard to learn much knowledge. We have known the principle behind all the knowledge already. To know the principle is more important than knowing the details which are always changeable. Our world is ever changing but the principle behind the world governs the changing phenomenon appearing to us. This principle is the Truth that we should know for our best benevolence. If we know the principle, we will know the whole world. We do not need to travel anymore in order to understand this world. Then Lao Tzu further says:

“Without looking out of the window, 

one can see the Heavenly Truth.”

    The Heavenly Truth which Lao Tzu names as “Tao” is inside our heart. So what do we need to look out of window? We can see all visible images, all the forms and shapes outside the window, but can we know the Truth when looking at the sun, the moon, the stars, the clouds, the sky, mountains, birds, trees, farms and people? Once we have got the Truth firmly in our heart, we can know the circulation of the sun, the moon and the stars; even we do not look at them. The functioning of the Truth is higher than all the sensual functions by our sense organs. We will get the highest awareness beyond all the senses. This highest awareness is the highest stage human can attain if they realize the Truth inside their heart, therefore, to seek the Truth, we seek inside us, not outside us. This is the secret all the ancient scriptures in different cultures trying to tell us. Lao Tzu is telling us the same, the ancient Truth, thus Lao Tzu says:

“The further one goes, the less one knows.”

    If we go outside of our body, mind and soul to hanker for the sense objects, we will never know our pure nature innate in us. We will never really know ourselves. To know ourselves is the utmost important life mission but nobody knows unless they have the light shining forth by enlightened persons or scriptures. The journey to know ourselves is to go inside of us, not outside of us around the world. The more we go outside, the farther away we will be to reach the Truth. It is the ancient Truth. It is why we need to meditate on ourselves. We need to be in silence to seek the Truth inside of us, thus Lao Tzu says:

“Therefore, the sage knows without having to travel;

Identifies without having to see;”

    The sage is the person who realizes the Truth inside his own self. He does not need to travel in order to know the Truth. The Truth has already been with him. He does not need to see anything in person but he knows what is right and wrong in the world. He knows everything by its principle. It is the highest stage that we attain the stage of “actionlessness”. We act but we seem without acting, thus Lao Tzu says in the end:

“Accomplishes without having to act.”

    Lao Tzu never means to tell us to be idle, doing nothing. We need to work hard to take action but we are just the tools for the functioning of the Truth. We can be in the stage that we are doing work but seem doing nothing. This is the complete freedom in doing work. We as human were born to take actions which cannot be avoided, thus says the ancient scripture:

    “Therefore, perform your ordained duty; for action is better than inaction.  Not doing any action, even your body cannot function normally.” (Bhagavad Gita 3.8)

    “Always performing works here one should wish to live a hundred years.  If you live thus as a man, there is no way other than this by which karma (or deeds) does not adhere to you.”(Isa Upanisad 2)

    We all were born to have actions. We should not be idle to our duties in life. To be idle, doing nothing, is the worst the ancient sages tell us. Lao Tzu never tells us to be idle. He tells us to achieve the highest stage of doing action, i.e. actions without action. In the Bhagavad-Gita, this highest stage of doing actions is well-explained:

    “By not starting action at all, it is not that a man can reach the action-free state; nor does a man reach the state of awareness simply by relinquishing all actions.” (Bhagavad-Gita 3.4)

    “He, however, who is interested in the joy in the Self and is contented in his Self, satisfied in himself alone, has no duty as such which he is bound to do.” (Bhagavad-Gita 3.17)

    “He has no use whatever, of anything whether done or not done, nor has he any dependence on all beings in this world.” (Bhagavad-Gita 3.18)

    Here “the Self” is the Truth inside us which Lao Tzu names as “Tao”. The stage of actions without action is the stage we are doing our prescribed duties by our best but seems we are doing nothing. Our attention is always on the Truth that we go beyond the worldly sense for fame, honor or any achievement, therefore, Lao Tzu says we “accomplish” but “without having to act.”

Tao Te Ching, Ch 46

The Door of all Wonders: 

The Commentary on the Tao Te Ching

by Nirguna, Chor-kok Lam

 Chapter 46

When the Truth prevails in the world,

fleet-footed horses are relegated to plough the fields.

When the Truth does not prevail in the world,

war-horses breed on the border.

There is no disaster greater than being insatiable.

There is no fault greater than desiring.

Hence in being contented, one will always have enough.

Review

   

As stated in the ancient Indian scriptures, the whole creation of our world is divided into four periods (see Chapter 39), we are now in the last period of the creation, i.e., the Age of Darkness, Kali Yuga, when there are three-fourth of the darkness and only one-fourth of the light in the whole creation. Kali, in Sanskrit, means darkness, while yuga, means period. In this age of darkness, people tend to do immoral act. Wars and conflicts are frequent. People can hardly live in peace and harmony together. What Lao Tzu says about the Truth, Tao, is the light that shines through the whole world. However, when the light is dim, people mostly cannot see the Truth and their pure nature. People behave in darkness, with cruelty and aggression, harming lives without righteousness.

 

Here in this Chapter, Lao Tzu tells us the difference between the times when the Truth is prevalent and the time when the Truth is not prevalent:

 

 

“When the Truth prevails in the world,

fleet-footed horses are relegated to plough the fields.

When the Truth does not prevail in the world,

war-horses breed on the border.”

 

When the Truth is prevalent, people can live in peace and harmony. There is no conflict and war. So, the fleet-footed horses do not need to fight in the wars. They return to the field for farming. People engage in farming instead of warfare. This is the ideal stage for our world. Lao Tzu never denies the proper use of warfare to uphold the righteousness; however, the best is peace and harmony. When the peace and harmony is going to be threatened, warfare is necessary. The use of warfare with the Truth is the principal people should uphold. When the Truth is not prevalent, people can harm each other, or the strong people harm the weak people, like the animal world without morality and kindness to each other. People are easily in conflicts, so warfare becomes frequent. People have experienced this turmoil of wars since the past several hundred years globally. 

 

Warfare is needed to uphold righteousness, but it is inauspicious in any ways told by Lao Tzu that we must stop it as soon as possible. Warfare is harmful to all as told in Chapter 30. Here in this Chapter Lao Tzu gives us a picture when all the horses are engaged in wars. The mares will breed new-born horses on the border where warfare is going on. The border is the place of invasion during war time. We can imagine when people cannot engage in farming but warfare which aims at destruction of lives all around. How can people survive well if their foodstuff cannot be produced and preserved?

 

Lao Tzu further tells us the origin of all the evil is discontentment. People are not contented with what they have. People want to get more by taking away other people’s belongings. People cannot help each other to attain goodness for all. As failure to see we all are the One in the Truth, people tend to make conflicts and wars instead of finding ways to benefit each other. Our desires can be unlimited if we are not satisfied by our simple living. How much luxurious life people want is ever insatiable, however, a truthful life is a simple life only. This is the ideal of Lao Tzu, to have simple life with ample basic needs for everyone. If everyone is contented with simple life, how can we start wars to gain more and more from other? Thus, Lao Tzu says:

 

“There is no disaster greater than being insatiable.

There is no fault greater than desiring.

Hence in being contented, one will always have enough.”

 

If everyone has enough, no one needs to start war to invade anyone. Contentment is the virtue and blessing for people who have their purity in their soul. They will never be aggressive to anyone, but only live in harmony with people because peace, harmony and contentment are their own pure nature. Spirituality is aiming for these. Contentment is a must for people who strive hard for the Truth told in all scriptures. Like here in the Tao Te Ching, the Yoga Sutra tells a yogi who seeks liberation from birth and death, what he must do (Niyama) and what he must not do (Yama). Yama, in Sanskrit, means restriction or forbidden. Niyama, in Sanskrit, means the required behaviour.

 

In the Yoga Sutra, there are five rules for the yogi not to do as the path of Yama:

 

(1)  Do not have violence (harmful deeds).

(2)  Do not tell lies.

(3)  Do not steal and rob.

(4)  Do not commit adultery.

(5)  Do not have covetous deeds.

 

There are also five rules for the yogi must do called the path of Niyama:

 

(1)   To be silent in peace.

(2)   To have contentment all the time.

(3)   To have austerity, i.e., simple way of life without indulging in comforting the body excessively.

(4)   To study the ancient spiritual scriptures.

(5)   To worship the Lord, the Oneness.

 

The Yoga Sutra tells people how to become a yogi to be one with the Truth. This knowledge is also what Lao Tzu wants to tell us in the Tao Te Ching. What they teach is the same but in different cultures only. Contentment is the way for the Truth.

 

 

 

Tao Te Ching, Ch 45

The Door of all Wonders: 

The Commentary on the Tao Te Ching

by Nirguna, Chor-kok Lam

Chapter 45

Great perfection seems to have something missing,

yet its use will never end in failure.

Great fullness seems empty, yet its use will never be exhausted.

Great straightness seems bent.

Great skill seems awkward.

Great eloquence seems to speak little and slowly.

Stillness overcomes restlessness; cold overcomes heat.

To be limpid and still, one can be the model of the world.

 

 

Review

 

The Tao Te Ching tells us the highest wisdom, which is not cleverness or being smart. We all like to be smart and sharp outwardly to attract people and hence to get their admiration or respect. We may have gained materially or mentally by being respected and honored. However, Lao Tzu tells us not to pursue all these desires for getting respected or honored. The outward cleverness and honors are the “flowery embellishment of the Truth” (Chapter 38) only. The real essence of the Truth is our inner nature which is what we should pursue to attain the perfection inward us, not outward us. We should take the fruit of the Truth, not the flower of the Truth. The flower here means the appearance of the Truth. The fruit is thick, strong and stable. The flower is the thin, weak and temporary. We must have the real nature inside us not only having the appearance of brilliance like an idol only, and thus Lao Tzu also says in other Chapters:

 

“Hence a great man abides in the thick, not in the thin,

in the fruit (Tao), not in the flower (appearance).

Therefore, he discards the one and takes the other (Tao).” *

 (Chapter 38)

*(Another translation: “Hence a great man abides in the essence of purity, simplicity and honesty, not in the superficial level to show off. He discards the vanity and takes the purity.”)

 

“Not wishing to be precious like jade, but to be tough like stone.”

(Chapter 39)

 

The Tao Te Ching tells us the highest wisdom that we should not seek perfection outwardly. There is no perfection in the outside world. Everyone, every action, every appearance has defects inevitably, thus Lao Tzu says:

 

 “Great perfection seems to have something missing,”

“Great fullness seems empty,”

“Great straightness seems bent.”

“Great skill seems awkward.”

“Great eloquence seems to speak little and slowly.”

 

Lao Tzu tells us that the most perfect thing seems having defects outwardly. The outward appearance is the flower showing us, thin and perishable. What the most important is the real nature inwards us which is stable and imperishable. Their fruit is its use without failure:

 

“Great perfection seems to have something missing,

yet its use will never end in failure.”

 

The use of the Truth will never be exhausted and end in failure. To be one with the Truth is to get the real essence though outwardly there may be some defects inevitably. This is the teaching Lao Tzu tells us to look the appearance inward, not only outward. Do not judge so quickly by merely seeing the outward appearance. The Truth is formless. We cannot find the Truth with the forms only.  We should not be deluded by the forms without knowing the real essence. The real essence is the emptiness, without anything, thus Lao Tzu says:

 

“Great fullness seems empty, yet its use will never be exhausted.”

 

To be emptiness is having the fullest of the Truth. Like a vessel without anything inside, then water can be filled in to the fullest. The fullest is the emptiness. How can we be empty in ourselves? We should be humble to the Truth all the time. Humility is the greatest virtue of the Truth Lao Tzu always tells us in the whole Tao Te Ching.

 

“Great straightness seems bent.

Great skill seems awkward.

Great eloquence seems to speak little and slowly.”

 

Lao Tzu tells us “Great straightness seems bent” because the person who is having the Truth does not need to prove anything to convince anyone who he is. He acts naturally straightforward without pretending. Wise people can know his character very well, while foolish people cannot know by only looking at the outward speech and act in one instant.

 

Simplicity is the way leading to the Truth. A person having the Truth is simple in character. There is no deception, intrigue or any pretension in his speech and act. As there is no articulated decoration in his speech and act, it seems that his act is awkward, and his speech is little and slow. But we should look at the real content of what he acts and speaks. Is there anything substantial and truthful in it? Is there anything with great wisdom without trying to persuade or show off? People who can speak eloquently wasting a lot of time delivering beautiful words without meanings are just leading people wandering the mind in the flowery garden gaining nothing.  There are many eloquent speakers and writers who speak and write without contents of weight but with a lot of complicated words and expressions. This is our literature without simplicity of the Truth. Therefore, even for a person who seems clumsy when speaking, he is worth to listen to if he is telling the Truth in simple words. It is the great eloquence Lao Tzu tells us. Then Lao Tzu further tells us how to attain the Truth:

 

“Stillness overcomes restlessness; cold overcomes heat.”

 

If we are restless, we should try to be still, calm down and silent. To have stillness can overcome restlessness. To be restless can make us out of control physically and emotionally. How should we control our senses? We should have stillness. Just stop. Lao Tzu tells us to calm down and do not be reckless. When we are angry or excited, being arrogant and aggressive in our emotions and behaviours, we should stop and keep quiet. The heat energy can be cooled down, thus “cold overcomes heat.” Being silent, we can contemplate on the Truth. We know the Truth only when we are always in the stage of stillness. Like sea water when flowing roughly, we cannot see the reflection of the sky clearly. Once the water keeps still, the reflection of the sky looks clear. If our heart and our mind can reflect the Truth clearly, we can be the model of the Truth for the world, thus Lao Tzu says:

 

“To be limpid and still, one can be the model of the world.”

 

 

Tao Te Ching, Ch 44

The Door of all Wonders: 

The Commentary on the Tao Te Ching

by Nirguna, Chor-kok Lam

Chapter 44

Your fame or your life,

which one is dearer?

Your life or your wealth,

which one is worth more?

Gain or loss,

which one is worse?

Thus excessive meanness is sure

 to lead to great expense;

Hoarding too much is sure 

to end in immense loss.

Knowing contentment, 

you will suffer no disgrace.

Knowing when to stop, 

you will avoid danger.

You can then endure.

Review

    Here in this Chapter, Lao Tzu tells us what we must cherish the most. Many people value fame and honor. They want to have good reputation being honored by people. However, this hankering for fame and honor is harmful to our spiritual life whether the actions of people to get fame and honor are moral or immoral. Lao Tzu tells us in another Chapter:

“Hence, the highest renown is without renown.”*

*(Another translation: Hence, seeking renown will have no renown.)

(Chapter 39)

    People who seek for reputation turn into no reputation. The highest renown is for those who have done good deeds but never seek for any reward and recognition by anyone. Their real reward is something beyond this world. Their reward of their good deeds will accumulate to nourish their personality and spiritual growth which no external reward can be matched that is why Lao Tzu tells us not to seek fame and honor, but value the life we have which is much important and useful, thus Lao Tzu says:

“Your fame or your life,

which one is dearer?”

       Then Lao Tzu asks another question:

“Your life or your wealth,

which one is worth more?”

    Many people may not value fame because fame cannot be eaten or drunk. Fame is the non-material pride not everyone may cherish. Then many people may cherish wealth to accumulate money in their life for their material enjoyment. But Lao Tzu tells us that even wealth is not more important than our life. If we die or our health is getting worse, what is the use of wealth? Can wealth make us have a better life? If it can, then the wealth is useful. On the contrary, if the accumulation of the wealth will harm our life, then what is the use of this wealth? It is better to go away from hankering for the wealth which is harmful to us.

    Then Lao Tzu asks another question:

“Gain or loss,

which one is worse?”

    We must clearly know the gain and the loss, what we are really in need. If we gain a lot of wealth and a lot of fame but lose our physical life or our spiritual life, what is the use to take the gains by suffering the loss? Can the gain enrich our spiritual life which is the real life? To avoid the loss is more important than getting the gain. There is something that we should not lose in our life; otherwise, all the gains turn into meaningless. Lao Tzu tells us to value our life as the utmost important. Then what is the aim for keeping our life sound and safe? Is it for material enjoyment, eating, drinking, and entertaining? The aim of our life is to realize the Truth inside us and live with the Truth. It is the theme throughout the whole Tao Te Ching.

    Lao Tzu tells us not to seek fame and wealth but value our life the uppermost to realize the Truth. He teaches us not to accumulate wealth for wealth itself only. We must use the wealth with meaning to benefit ourselves and people around us. To be stingy and miserly to accumulate wealth and money and do not want to spend properly will only bring wastages, thus Lao Tzu says:

“Thus excessive meanness is sure

 to lead to great expense;

Hoarding too much is sure

 to end in immense loss.”

    Many people only keep saving money but never use it properly that is not the way for the embodiment of the Truth. Money is used to uphold the righteousness, which is its real importance; otherwise, money is harmful for us if it is used to ruin our morality. However, most people are not generous to use wealth in the meaningful way. In the Quran, Allah tells us that most people are miserly. They are not willing to spend for the benevolence of people, even on the governmental affairs.

    “Say (to them), “If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending.” And ever has man been stingy.” (Quran 17:100)

    The most obvious case is the Hong Kong Government which has accumulated a huge amount of surplus but very cautious in spending to provide housing for the poverty to improve their livelihood for many years. Lao Tzu tells us that the money will be lost and wasted if it is not used well but only for accumulation into larger and larger amount. The larger and the larger amount will be wasted. Lao Tzu tells us to be generous to use wealth for the benefit of the society as a whole, especially to satisfy people’s basic needs. He never means to be generous to enjoy luxurious life which is absolutely harmful for people. The Government should ensure everyone can have a simple good life but not for extravagance. The ideal life for the embodiment of the Truth is simplicity in living. We should be contented with simple living. The more and more desires for material enjoyment will turn us away from our real spiritual life. It will turn out to be disastrous in our life.

    If we know contentment, we are satisfied with our simple life. We will not strive hard to earn fame and wealth far over our need. We will also never act immorally in order to get wealthy with a lot of pride. This is harmful to our soul. We will suffer the disgrace, thus Lao Tzu says:

“Knowing contentment, 

you will suffer no disgrace.”

    There are many people in the world accumulating wealth but fail to have peace and contentment inside their hearts. Then what is more important in life? Peace with contentment or wealth with great fame? Simple and peaceful life, or luxurious honorable life? Lao Tzu says further:

“Knowing when to stop, 

you will avoid danger.

You can then endure.”

    People mostly like to have both, but if the desires turn into harmful for the basic spiritual need, what will we choose? Therefore, Lao Tzu tells us to know when to stop. If we see the danger ahead of us, then do not go further more. To keep us safe and sound is more important than taking the risk to go further like gambling.

    To gamble in life will make us lose the life which is the greatest loss if we do not realize the Truth and die as an ignorant. The ignorance of our soul will stay on even our body is dead. Life is lost. Ignorance remains in the next life in whatever form, human or not human. This is the pain and sorrow of reincarnation which the ancient sages in the Upanisad-s told us to be liberated from these clutches of birth and death in darkness and ignorance. Therefore, Lao Tzu tells us to avoid danger and to endure our life for attainment of the Truth.

Tao Te Ching, ch 43

The Door of all Wonders: 

The Commentary on the Tao Te Ching

by Nirguna, Chor-kok Lam

Chapter 43

The softest in the world can ride over the hardest in the world,

that which is without substance entering that which has no crevices.

That is why I know the benefit of resorting to no action.

The teaching that uses no words,

the benefit of resorting to no action,

these are rarely achieved in the world.

Review

    The Truth is the most gentle, the mildest and the weakest in the world. It is invisible, colourless and soundless. It resembles water, always keeps flowing from the top level to the lower level. Therefore, it seems always in the lowest position. However, the Truth is also the greatest that no one can control it. No one can dare claim its allegiance:

“Though small and subtle, 

no one in the world can control it.”

(Chapter 32)

    On the contrary, all creatures should submit themselves to the Truth. Then they will have their benevolence by following the Truth, otherwise, the whole universe will be destroyed if all the creatures do not follow the Truth:

“Those who have attained the One 

since ancient times:

The sky in virtue of the One is limpid;

The earth in virtue of the One is settled;

The angels in virtue of the One are efficacious;

The valley in virtue of the One is full;

All creatures in virtue of the One are alive;

The lords and princes in virtue of the One can rule the world righteously.

It is the One that makes them what they are.

Without being limpid, the sky might split;

Without being settled, the earth might sink;

Without being efficacious, 

the angels might disappear;

Without being full, the valley might run dry;

Without being alive, all creatures might perish;

Without being righteous, 

the lords and princes might fall.”

(Chapter 39)

    Although the Truth looks gentle, weak and mild like water, it is the Lord of all creatures that they should submit to and be benefited, thus Lao Tzu says in this Chapter:

“The softest in the world can ride over the hardest in the world,

that which is without substance entering that which has no crevices.”

    The Truth is the softest in the world but it is the Lord of the hardest in the world. The hardest means this material world. The Lord, the Spirit, is the Truth riding on the horse which is the world. The master of this horse is the Truth. The spiritual world controls the material world as a rider on the horse running around. The Truth is without substance. It is the spiritual power to master the substance to handle all affairs. It is omnipresent. Nothing can block the presence of the Truth. Hence, Lao Tzu says that the Truth is “without substance that can enter everywhere which has no crevices” for it. “That which is without substance” means the Truth. “That which has no crevices” means this material world. The Truth is all pervading in this material world like the Master riding on His horse.

    Our real master is the Truth. We should act according to the Truth which Lao Tzu says “action without action”. We should let the Truth act in its own way, not our limited ways. The Truth is the greatest Self of all the souls. We should be patient to act carefully and slowly and let the Truth work on us. We should always keep silent inside us to contemplate on the Truth. Speaking too much will turn our attention away from the Truth. No one should control anyone because we should all be controlled by the Truth, not by anyone. Otherwise, someone may spoil and ruin someone by their limited egoistic views.

    To let all of us follow the Truth is to give room and freedom for us to pursue our own way to be the one with the Truth. This is the greatest teaching Lao Tzu says “the teaching that uses no words”. However, most people do not know the Truth and mostly act by themselves with too many actions and words which cause a person to dictate another person like the blind leading people to the darkness. Lao Tzu tells all of us to abide in the Truth by our own internal effort. We all should have freedom to understand the Truth and act with the Truth like action without action, thus Lao Tzu says,

“That is why I know the benefit of resorting to no action.

The teaching that uses no words,

the benefit of resorting to no action,

these are rarely achieved in the world.”

Tao Te Ching, ch 42

The Door of all Wonders: 

The Commentary on the Tao Te Ching

by Nirguna, Chor-kok Lam

Chapter 42

The Truth (Tao) creates One; One creates Two; Two create Three;

Three create all creatures.

All creatures,

backed by Femininity (Yin), embracing Masculinity (Yang),

achieve harmony with the blending of these two generative forces.

What people dislike are the words “solitary”, “desolate” and “not good”,

yet lords and princes use these to refer to themselves.

Thus a thing is sometimes added to by being diminished and

diminished by being added to.

What others teach I also teach:

“The violent will not come to a good end.”

I shall take this as the principal of all teachings.

Review

   

In many Chapters, the Tao Te Ching tells us that the Truth is One:

 

“In holding the soul and embracing the Oneness,

can you be steadfast without straying?”

(Chapter 10)

 

“What cannot be seen is called colourless.

What cannot be heard is called soundless.

What cannot be touched is called formless.

All these three cannot be asked questions.

They are combined as the One.”

(Chapter 14)

 

“Therefore, the sage embraces the Oneness as the rule of the world.”

(Chapter 22)

 

“Those who have attained the One since ancient times:

The sky in virtue of the One is limpid.

The earth in virtue of the One is settled.

The angels in virtue of the One are efficacious.

The valley in virtue of the One is full.

All creatures in virtue of the One are alive.

The lords and princes in virtue of the One can rule the world righteously.

It is the One that makes them what they are.”

(Chapter 39)

 

Here in this Chapter, Lao Tzu tells us how the creation of the whole universe starting from the One as the origin:

 

“The Truth (Tao) creates One.”

 

In Hindus philosophy, the Truth is called “Para-brahman” which is the origin of all beings. Para-brahman is the Supreme source of all creatures. Para-brahman is not manifest and is called “Higher Brahman” in the Upanishads. When it manifests itself, it creates itself as the One to manifest which is called “Lower Brahman” in the Upanishads. What Lao Tzu says, “The Truth creates One” is exactly what the Hindus philosophy has tried to explain: the Truth is “Para-brahman”, or the “Higher Brahman”, the Supreme; while the One is “Lower Brahman”, the Supreme Lord to manifest in every being.

 

“One creates Two.”

 

The Lower Brahman, the Supreme Lord starts to create “Purusha” and “Maya”. Purusha is the pure soul in all beings, the world soul as a whole and the individual soul in each being, while Maya means the primal matter latent before the formation of all beings. Maya is the material level of all beings, with different names, forms and shapes when created. It is called Maya which means delusion in Sanskrit. Our material world is the creation of delusion which does not last forever and is subject to change without any stability. The Higher Brahman, the Truth, creates Lower Brahman, the One; then further creates the Purusha and Maya. Therefore, there are two, the spiritual and material manifestations of all beings.

 

 In the Tao Te Ching, “two” means Yin and Yang. In Taoism, Yin is the feminine force with darkness, while Yang is the masculine force with light. The Earth is the Yin, while the Heaven is the Yang. What some religious scriptures say, “Heavenly Father” and “Earthly Mother” actually refer to the two forces of Yang and Yin. Both Heavenly Father (Yang) and Earthly Mother (Yin) are the servants of the Lord, the One, Tao, the Truth.

 

In Hindu philosophy, Purusha stands for the male principle, the pure soul hidden in every being, while Maya stands for the female principle, the substances of all beings. Without the living force of the pure soul, our body is only a lump of clay which cannot be alive. Our life is the matching of the spiritual and the material worlds. Both the Tao Te Ching and the Hindus philosophy are trying to tell us the creation of the whole universe from one aspect to two aspects.

 

“Two create Three.

Three create all creatures.”

 

Chinese scholars know very little about how the two forces of Yin and Yang create “Three”, and how from the Three come out all creatures. Some scholars explain that the three stand for the heaven, the earth and the human. Then how can the heaven, the earth and the human create all creatures? There is almost no satisfactory explanation and understanding. However, the Hindus philosophy can give us detailed and satisfactory explanation about the creation of all creatures from two to three, and from  three to all creatures. In the Sankhya philosophy, one of the six schools of philosophy in ancient India, its scriptures tell us that the creation starts from the Higher Brahman, from Higher Brahman into Lower Brahman, then Purusha and Maya, the male and female principles; down from the level of Purusha and Maya, there is the creation of three Gunas. The word, “Gunas” in Sanskrit, means qualities or attributes. Our world is the creation of Maya which comprises of three qualities or attributes, i.e, Sattva, Rajas and Tama:

 

(1) Sattva means the attributes of goodness and progresses. It comprises of light, wisdom, tranquility, the uplifting force that makes the creatures turn into better and better existence.

 

(2) Rajas means the attributes of passions mixed with good and bad actions as well as understandings which pull creatures up and down without actual progress in existence. Rajas make people impetuous to external sensual objects and actions, wandering between happiness and sorrow, good and bad with self-sense of egoistic existence of life.

 

(3) Tama means ignorance and dull without light and living energy. It makes creatures dirty and lazy to become deluded, downfallen and degraded into worse and worse until total destruction.

 

All creatures are composed of these three attributes with different combinations. In every creature, there are One, Two and Three without exceptions. The Supreme Lord resides in every creature, though the creature itself does not know. Inside each creature, there is the spiritual force with material embodiment which comprises of three attributes ever changing and developing. The Sankhya philosophy can help us understand more about what Lao Tzu is trying to tell us in a few words.

 

Surprisingly, the Holy Scripture of Sikhism, Siri Guru Granth Sahib also mentions about the creation of the One God, exactly with the wordings the same as what Lao Tzu says:

 

“First, the One create Himself; Second, the sense of duality.

Third, the three-phased Maya.” (Maajh, Third Mehl, 113)

 

Then, Lao Tzu continues:

 

“All creatures,

backed by Femininity (Yin), embracing Masculinity (Yang),

achieve harmony with the blending of these two generative forces.”

 

Our life is the combination of the male and female principles, like the balance of day and night, functioning well for us to act and to rest. Yang is the living force, while Yin is the material base, the same explained in the Sankhya Philosophy. In the Upanishad, it explains our life resembles the matching of the cripple and the blind. One cannot walk, while the other cannot see. The cripple is our soul which can see but cannot act without the body. The blind is the body which can act but cannot see without the intellect of the soul. There may be more descriptions about these two generative forces according to different levels of understanding in both Taoism and Hinduism.

After telling us the creation of all creatures, Lao Tzu again gears us to the virtue of the Truth, i.e., humility, which is always emphasizing in the Tao Te Ching:

 

“What people dislike are the words “solitary”, “desolate” and “not good”,

yet lords and princes use these to refer to themselves.”

 

In ancient China, humility was the virtue that people must observe when getting along with each other. The lords and princes in the Spring and Autumn Period (770 BC -221 BC), before the emergence of the unified great empire, Qin Dynasty (230 BC to 221 BC), unlike those ruling class onwards when this culture all got lost, were the symbols of virtues, who addressed themselves as “solitary”, “desolate” and “not good”, in order to tell people that they were always humble to the Truth. They were not aggressive to people. Then Lao Tzu tells us why we must be humble. What is the reason behind?

 

“Thus, a thing is sometimes added to by being diminished and

diminished by being added to.”

 

To be humble, outwardly it seems something is diminishing which we lose and give way but in fact we are gaining by humility that we may not see now at the moment. To be aggressive to people, outwardly it seems people are gaining by adding power and interest but in fact they are corrupted and will fall sooner or later if they continue to go to exceed the limits. When people go to the extreme, they will be destroyed by their excessive behaviours. To be humble to the Truth is the virtue that leads us always in safety. To be humble, we can see our defects and improve ourselves to be closer to the Truth. Lao Tzu always tells us to be humble, gentle and mild, never be arrogant, smart and clever to outwit other people or even to attack people, thus Lao Tzu says in the end:

 

“What others teach I also teach:

“The violent will not come to a good end.”

I shall take this as the principal of all teachings.”

 

Prophet Muhammad tells us about a parable in his teaching how Allah only punishes the arrogant and tyrants but protects the weak and rewards the righteous. The Prophet said:

 

“Paradise and the (Hell) Fire argued, and the (Hell) Fire said, “I have been given the privilege of receiving the arrogant and the tyrants.” Paradise said, “What is the matter with me? Why do only the weak and the humble among people enter me?” On that, Allah said to Paradise: “You are My Mercy, which I bestow on whomever I wish of my servants.” Then Allah said to the (Hell) Fire, “You are my punishment by which I excruciate whomever I wish of my slaves. Each of you will have its fill.” As for the (Hell) Fire, it will not be filled till Allah puts His Foot over it whereupon it will say, “Enough! Enough! Enough!” At that time, it will be filled, and its different parts will come closer to each other; and Allah will not wrong any of His creatures. As regards Paradise, Allah will create further creatures to fill it with.”

 

(From Bukhari Hadith, Vol V, no 4851)

 

 

 

Tao Te Ching Ch 41

The Door of all Wonders: 

The Commentary on the Tao Te Ching

by Nirguna, Chor-kok Lam

Chapter 41

When the best people hear about the Truth,

they practice it diligently.

When the average people hear about the Truth,

it seems to them one moment there and gone the next.

When the worst people hear about the Truth,

 they laugh out aloud.

If they did not laugh,

 it would be unworthy of being the Truth.

Hence the proverb has told the following:

The Truth that is bright seems dull.

The Truth that leads forward seems to lead backward.

The Truth that is even seems rough.

The highest virtue is like the valley.

The sheerest white seems sullied.

The ample virtue seems insufficient.

The vigorous virtue seems indolent.

The plain virtue seems inconstant.

The greatest square has no corners.

The greatest vessel takes long to complete.*

The greatest note is rarefied in sound.

The greatest image has no form.

The Truth conceals itself being nameless.

But it is the Truth alone that excels in bestowing and accomplishing.

*Another translation of the verse:

“The greatest vessel does not need any achievement.”

Review

   

Here in this Chapter, Lao Tzu tells us three types of people when hearing the Truth. The best are the people who are eager for knowing the Truth. They have sought the Truth for long. Once they have the chance to know more, they will practice it in their life diligently. They know what they want and what is the most important for them. They will not be hesitated and in doubt. They know themselves very well and seek the Truth ceaselessly, thus Lao Tzu says:

 

“When the best people hear about the Truth,

they practice it diligently.”

 

The second type of people is majority in number. They do not know whether they like the Truth or not. They know very little about the Truth and themselves. They hear the Truth by chance. They do not understand much. Therefore, the Truth seems to come to them this moment and go away the next moment. They do not strive hard for the Truth. They also cannot digest the Truth well. It is too mysterious and incomprehensible for them; thus, Lao Tzu says:

 

“When the average people hear about the Truth,

it seems to them one moment there and gone the next.”

 

The third type of people is the worst and also majority in number. They know very well that they do not like anything about the Truth. They love this material world and their physical bodies so much that anything seems not of the material level they will reject with contempt. They regard good as evil and evil as good. What they like and behave is just opposite to the Truth. Therefore, they will laugh aloud showing disrespect when hearing about the Truth. For them, it is non-sense and poison. As their heart is not pure, they cannot appreciate any messages about the Truth. They love luxurious life. How can the Truth convince them to be simple in living without luxury? They love fame and honor. How can the Truth convince them not to seek fame and honor? The Truth is beyond this material world, so much higher that they cannot experience down-to-earth. As they do not like the Truth, it shows the superiority of the Truth much higher than their low level of cognition, thus Lao Tzu says:

 

“When the worst people hear about the Truth, they laugh out aloud.

If they did not laugh, it would be unworthy of being the Truth.”

 

In the Upanishad, it tells us that the demons only love the material world without knowing the spiritual world. Hence, they are mortal and stay at the low level which only see sensual enjoyments full of pride, greed and lust. They cannot grow higher. Then what is the Truth? Why does the best type of people love the Truth so much, while the worst type of people abhors so much? Lao Tzu further explains to us why the Truth is so mysterious and incomprehensible to most people:

 

“Hence the proverb has told the following:

The Truth that is bright seems dull.”

 

The Truth is the light to guide us safe and sound, but the light is not to seek outward fame and recognition. Lao Tzu tells us not to show off. We should be modest in life. To show people that we are clever and sharp is not the way for the Truth, thus “the Truth that is bright seems dull.”

 

“The Truth that leads forward seems to lead backward.”

 

The direction of seeking the Truth is to return to our pure nature which is within us not outside us. If we want to uplift our spiritual level, we should be introvert to see our mind. Do not go forward to look at the sensual objects but look at ourselves. Turn backward to us in order to nourish our mind with the Truth. Do not consume our mind with lots of sensual attractions. We will get lost knowing nothing about our real nature.

 

“The Truth that is even seems rough.”

 

People who strive hard for the Truth do not intend for any worldly happiness. Thus, the road of the Truth seems “rough” as there is little worldly enjoyment. Chuang Tzu [1], the follower of Lao Tzu, tells us that the highest happiness is no happiness. Our world is full of dualities, the pairs of opposites, good and bad, beauty and ugliness, happiness and sorrow, fortune and misfortune, up and down. All these pairs of opposites come and go hand to hand, one by one. If we have worldly happiness at a moment, sooner or later, sorrow will also come to visit us as the happiness cannot last long and go away.

 This is the nature of this world Lao Tzu has already told us starting from the Second Chapter, how our world is functioning with all the pairs of opposites. The real happiness is nothing related to this world which Lao Tzu tells us to pursue by the name, “Tao”. As there is no worldly happiness pursued on the way of the Truth, it is an even road but seems rough for worldly people because their happiness lies on this world only. They cannot see something better than the worldly happiness. For people abiding in the Truth, they neither pursue worldly happiness nor worldly sorrow. They are liberated from these pairs of opposites.

 

“The highest virtue is like the valley.”

 

The highest virtue of the Truth is to be humble like a valley which can contain much water. The Truth resembles water. We should become an empty vessel to contain the fullest water. If we are filled with ego and pride, always think that we are the best, much better than many people, there will be no room for the Truth to function inside us and we also cannot progress more. On the contrary, we will ruin ourselves if we are so proud of ourselves. We may become corrupted and have no way to eliminate any defects in us, thus Lao Tzu has told us in many Chapters.

 

“The sheerest white seems sullied.”

 

When we are right and correct, we can tell people the Truth. However, there may be some occasions that we are misunderstood as bad and wrong which we cannot have any chance to clarify ourselves. Lao Tzu tells us to be patient and calm. Do not do anything harmful to ourselves or others; otherwise, we will be on the wrong path by doing so. Then we go worse and have no more chance to prove our righteous deeds. Thus, Lao Tzu says, “the sheerest white seems sullied.” We may be considered as black and dull, but we do not retaliate, just keep calm and alert. This stage is very difficult to attain. Only people abiding in the Truth so much can bear and return to their normal stage without grievance.

 

“The ample virtue seems insufficient.”

 

There is no oppression by the Truth. People with the Truth do not need to be compelled to be good and meritorious. They are naturally good and healthy. They do not need to show in order to prove what kind of people they are. Their virtue is ample, but they do not need to show their fullness.

“The vigorous virtue seems indolent.”

 

They are active with living force, but they will not show off. Sometimes they may be at rest which seems indolent and idle; however, they are always alert inside them.

 

“The plain virtue seems inconstant.”

 

They are also not stubborn and are ready to change in need. The plainness of the Truth is always with them, but the outward manifestation of the Truth is flexible. They can adjust their life well to be harmonious with the surroundings. They are flexible, never rigid with harshness to themselves and to people.

 

“The greatest square has no corners.”

 

“Square” means righteousness and good deeds. The greatest righteousness and good deeds resemble a circle, round without corners to prickle people. “Square”, also means to be straightforward, without any crookedness. They are simple, honest and straightforward. They are not cunning and never hypocritical. They are very truthful in their speeches and deeds, and they never harm anyone. They do not need to tell lies in order not to harm anyone. There is no white lie in their life because there is absolutely no need to tell any lies black or white. It is only the idea of cunning people showing their cleverness which is not the Truth. Even they speak out the hard Truth, they can only benefit people by the way they are doing so because they act with the Truth only, without private interest or desire. The Truth is unlimited and beneficial.

 

“The greatest vessel takes long to complete.”

 

“The greatest vessel” means the person attains the Truth fully in life. It is the hardest and takes long time to attain even the whole lifetime. There is no intensive short course for attaining the Truth. It must be long, very long, until we are fully mature enough to appreciate the Reality of the Truth. The teenagers would like to pursue worldly happiness and achievements. They cannot jump up to the highest without experiencing various aspects of life; then gradually they would know what they cherish the most and attain their goal step by step.

 

Another translation of this verse which implies different interpretation is:

 

“The greatest vessel does not need any achievement.”

 

“The greatest vessel”, i.e., the person attaining the Truth fully in life, does not need any worldly achievement. It is the Truth doing work without claiming any gratitude, honor, recognition, confirmation or authority. A person who strives hard for worldly achievements will go astray from the Truth easily. The Truth is beneficial to all but it is also beyond the world. Hence, renunciation from the world is a must for the last stage of spiritual attainment. We do our duties to the best but never desire any fruits of action in the world, i.e., renunciation. There is no achievement. Therefore, Lao Tzu also says the sages will leave when their task is accomplished:

 

“To retire when the task is accomplished

is the natural way of the Heaven.”

(Chapter 9)

 

“When their task accomplished and their work done,

People all say, “We did it naturally.”

(Chapter 17)

 

“The greatest note is rarefied in sound.

The greatest image has no form.”

 

Tao, the Truth, is soundless, colourless and without any images. However, it is omnipresent. We are enveloped by the Truth, but we cannot know with our limitation of sense organs and understanding. The Truth is the greatest, but we cannot see if we do not know the Truth at all.

 

“The Truth conceals itself being nameless.”

 

The Truth is the greatest in the sense that it also does not have any names. All the names cannot express the infinite and eternity of the Truth. It is beyond all languages, all cultures and all boundaries. Lao Tzu tells us the mystery of the Truth in the Opening Chapter that all names when coming out are not the eternal names of the Truth. When we perceive the Truth, we understand it with our limitation, like a vessel holding water. Therefore, when we try to express the Truth, it is inevitably expressed with limitation, thus Lao Tzu tells us the wonder of the Truth:

 

“The truth that can be spoken is not the Eternal Truth.

The name that can be named is not the Eternal Name.”

(Chapter 1)

 

Lao Tzu tells us that the Truth is the greatest, the smallest and the subtlest but it is only a makeshift description. He is unable to describe the Truth without defects and limitation.

 

“But it is the Truth alone that excels in bestowing and accomplishing.”

 

Since the Truth is mysterious and hidden, we are all sustained by the nourishment of the Truth, but we may not know. The sun shines forth with the functioning of the Truth. We all enjoy the sunlight without any payment or effort. The nature itself only bestows and accomplishes. What we need to do is to be in harmony with the nature. All the sages abiding in the Truth also excel in bestowing and accomplishing. Therefore, people like to memorize them and let them be the models for our society. Then people in our society will turn better instead of ruining ourselves with harmful deeds to each other. Sages are the living models of the Truth. Ancient scriptures are the guidance telling us the Truth. The light of the Truth only brings us goodness, never does harm to us. We should have faith in the Truth and live in the Truth.

 

 

Note:

 

[1] Chuang Tzu, also rendered as Zhuang Zhou, commonly known as Zhuangzi, literally “Master Zhuang”, was an influential Chinese philosopher who lived around the 4^th century B.C. during the Warring States period, a period corresponding to the summit of Chinese philosophy, the Hundred Schools of Thought. He is credited with writing – in part or in whole – a work known by his name, the Zhuangzi, which is one of the foundational texts of Taoism.