Chapter 21 of Laozi's Tao Te Ching explains how the Tao (道), the source of all things, manifests and functions as Virtue (德). It describes that although the Tao is formless and elusive, within it lies the reality, the essence, and the unchanging reliability of all things. The chapter concludes by stating that this principle of the Tao has remained constant from the past to the present, pervading the beginning of all things.
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 孔德之容 惟道是從 (kǒng dé zhī róng, wéi dào shì cóng)
- 道之為物 惟恍惟惚 (dào zhī wéi wù, wéi huǎng wéi hū)
- 惚兮恍兮 其中有象 (hū xī huǎng xī, qí zhōng yǒu xiàng)
- 恍兮惚兮 其中有物 (huǎng xī hū xī, qí zhōng yǒu wù)
- 窈兮冥兮 其中有精 (yǎo xī míng xī, qí zhōng yǒu jīng)
- 其精甚眞 (qí jīng shèn zhēn)
- 其中有信 (qí zhōng yǒu xìn)
- 至於今古 其名不去 (zhì yú jīn gǔ, qí míng bù qù)
- 以閱衆甫 (yǐ yuè zhòng fǔ)
- 吾奚以知衆甫之狀哉 以此 (wú xī yǐ zhī zhòng fǔ zhī zhuàng zāi? yǐ cǐ)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 21
📜 Original Text (原文)
孔德之容 惟道是從
道之為物 惟恍惟惚
惚兮恍兮 其中有象
恍兮惚兮 其中有物
窈兮冥兮 其中有精
其精甚眞
其中有信
至於今古
其名不去
以閱衆甫
吾奚以知衆甫之狀哉
以此
📃 Meaning of the Original Text
The form of the great Virtue follows only the Tao.
The Tao as a thing is but vague and elusive.
Elusive and vague, yet within it, there is image.
Vague and elusive, yet within it, there is substance.
Profound and mysterious, yet within it, there is essence.
This essence is supremely real.
Within it, there is unwavering reliability.
From ancient times to the present, its name has never departed.
Through it, one can see the beginning of all things.
How do I know the nature of all beginnings? It is by this.
🌲 Line-by-Line Translation
孔德之容 惟道是從 (kǒng dé zhī róng, wéi dào shì cóng)
The form of the great Virtue follows only the Tao.
道之為物 惟恍惟惚 (dào zhī wéi wù, wéi huǎng wéi hū)
The Tao as a thing is but vague and elusive.
惚兮恍兮 其中有象 (hū xī huǎng xī, qí zhōng yǒu xiàng)
Elusive and vague, yet within it, there is image.
恍兮惚兮 其中有物 (huǎng xī hū xī, qí zhōng yǒu wù)
Vague and elusive, yet within it, there is substance.
窈兮冥兮 其中有精 (yǎo xī míng xī, qí zhōng yǒu jīng)
Profound and mysterious, yet within it, there is essence.
其精甚眞 (qí jīng shèn zhēn)
This essence is supremely real.
其中有信 (qí zhōng yǒu xìn)
Within it, there is unwavering reliability.
至於今古 其名不去 (zhì yú jīn gǔ, qí míng bù qù)
From ancient times to the present, its name has never departed.
以閱衆甫 (yǐ yuè zhòng fǔ)
Through it, one can see the beginning of all things.
吾奚以知衆甫之狀哉 以此 (wú xī yǐ zhī zhòng fǔ zhī zhuàng zāi? yǐ cǐ)
How do I know the nature of all beginnings? It is by this.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 孔德之容 惟道是從 (kǒng dé zhī róng, wéi dào shì cóng)
o Literal Meaning: The form of the great Virtue follows only the Tao.
o Commentary: '孔德' (kǒng dé) means great, vast, and abundant Virtue, a profound virtue that originates from the Tao. It is similar to the concept of '上德' (shàng dé, Highest Virtue) in Chapter 38. '之容' (zhī róng) means 'its form,' 'its appearance,' or 'its manifestation.' '惟道是從' (wéi dào shì cóng) is a somewhat unique Chinese grammatical structure, meaning 'it is only (惟) the Tao (道) that it follows (從).' The character '是' (shì) is an emphatic particle used to bring the object forward.
o Interpretation: The manifestation and function of the supremely great and mysterious Virtue (玄德, xuán dé) that arises from the Tao is possible only because it entirely follows the principles and workings of the Tao. This emphasizes that Virtue is not an artificial imitation or practice of the Tao, but a natural expression of it.
2. 道之為物 惟恍惟惚 (dào zhī wéi wù, wéi huǎng wéi hū)
o Literal Meaning: The Tao as a thing is but vague and elusive.
o Commentary: In '道之為物' (dào zhī wéi wù), '為物' (wéi wù) means 'to be' (為) a 'thing/substance' (物), referring to the way the Tao exists or manifests as concrete things or phenomena. '惟' (wéi) means only, merely. '恍' (huǎng) and '惚' (hū) are words from Chapter 14, meaning 'vague,' 'elusive,' 'indistinct,' and 'ungraspable.'
o Interpretation: This means that the way the Tao exists or manifests as things and phenomena is so utterly vague and elusive that it cannot be clearly perceived or defined by human senses or reason. It re-emphasizes that the Tao is a primordial reality without physical form.
3. 惚兮恍兮 其中有象 (hū xī huǎng xī, qí zhōng yǒu xiàng)
o Literal Meaning: Elusive and vague, yet within it, there is image.
o Commentary: '惚兮恍兮' (hū xī huǎng xī) repeats '惚' (hū) and '恍' (huǎng) with the particle '兮' (xī) to emphasize the state ('utterly elusive and vague, yet...'). '其' (qí) refers to the Tao. '其中' (qí zhōng) means 'within it.' '有象' (yǒu xiàng) means 'there is image/form' (象). Here, '象' (xiàng) does not mean a concrete physical shape but rather a potential image, an archetype, or a foreshadowing before things take form.
o Interpretation: Although the Tao exists in an utterly vague and indistinct state, within its profound nature, it contains the potential for the forms and images that all things will eventually take. This suggests that the Tao is the source from which the forms of all things arise.
4. 恍兮惚兮 其中有物 (huǎng xī hū xī, qí zhōng yǒu wù)
o Literal Meaning: Vague and elusive, yet within it, there is substance.
o Commentary: '恍兮惚兮' (huǎng xī hū xī) repeats the previous phrase with the order reversed. In '其中有物' (qí zhōng yǒu wù), '物' (wù) means thing, substance, or concrete existence.
o Interpretation: Although the Tao exists in an indistinct state, within it lies the substance that can become concrete existence—the basis of all things. This again emphasizes that the Tao is the source from which the reality of all things originates. If '象' (xiàng) refers to the potential of form, '物' (wù) refers to the potential of substance.
5. 窈兮冥兮 其中有精 (yǎo xī míng xī, qí zhōng yǒu jīng)
o Literal Meaning: Profound and mysterious, yet within it, there is essence.
o Commentary: In '窈兮冥兮' (yǎo xī míng xī), '窈' (yǎo) means deep, profound, or subtle. '冥' (míng) means dark, obscure, mysterious, or unknowable. This emphasizes the hidden and mysterious nature of the Tao. In '其中有精' (qí zhōng yǒu jīng), '精' (jīng) means essence, vitality, the vital spirit, or pure and subtle energy.
o Interpretation: Although the Tao exists in a state so deep, dark, and mysterious that it is beyond human comprehension, within it lies the 'essence' (精) that constitutes the life force and fundamental nature of all things. This suggests that the Tao is the source of all life and essence.
6. 其精甚眞 (qí jīng shèn zhēn)
o Literal Meaning: This essence is supremely real.
o Commentary: '其精' (qí jīng) refers to the 'essence' contained within the Tao mentioned earlier. In '甚眞' (shèn zhēn), '甚' (shèn) means extremely or very. '眞' (zhēn) means true, real, pure, or unchanging.
o Interpretation: This emphasizes that the essence (精) of all things contained within the Tao is in a state of supreme purity and truth, free from artificial embellishment or alteration. It speaks to the intrinsic purity and authenticity of the Tao's nature.
7. 其中有信 (qí zhōng yǒu xìn)
o Literal Meaning: Within it, there is unwavering reliability.
o Commentary: In '其中有信' (qí zhōng yǒu xìn), '信' (xìn) means faith, reliability, trustworthiness, promise, or unchanging order.
o Interpretation: This suggests that within the profound nature of the Tao, there is an unchanging order and law. The Tao does not exist randomly; rather, it possesses an inherent reliability and regularity that becomes apparent when all things operate according to it. This shows that the Tao is a predictable and trustworthy source for all things.
8. 至於今古 其名不去 (zhì yú jīn gǔ, qí míng bù qù)
o Literal Meaning: From ancient times to the present, its name has never departed.
o Commentary: '至於今古' (zhì yú jīn gǔ) means 'from ancient times (古) to the present (今),' indicating timelessness. In '其名不去' (qí míng bù qù), '其名' (qí míng) means 'its name.' Since Chapter 1 states that the Tao cannot be named, 'its name' here is generally interpreted to mean the very characteristic of 'namelessness' itself, or the fundamental nature of the Tao. '不去' (bù qù) means 'does not depart,' 'does not disappear,' or 'does not change.'
o Interpretation: This means that the Tao has existed eternally and unchangingly throughout the flow of time, from ancient times to the present. Its fundamental, unnamable nature has never disappeared or changed. This emphasizes the eternity and immutability of the Tao.
9. 以閱衆甫 (yǐ yuè zhòng fǔ)
o Literal Meaning: Through it, one can see the beginning of all things.
o Commentary: In '以閱衆甫' (yǐ yuè zhòng fǔ), '以' (yǐ) refers to the preceding content, namely the unchanging and eternal nature of the Tao ('through this,' 'through this principle of the Tao'). '閱' (yuè) means to see, observe, experience, or have insight into. '衆甫' (zhòng fǔ) means 'all (衆) beginnings (甫),' referring to the primordial point or state from which all things originated. It is similar to the concept of '古始' (gǔ shǐ, ancient beginning) in Chapter 14.
o Interpretation: This means that by understanding and following the unchanging principle of the Tao that has existed from ancient times to the present, one can gain insight into how all things in the world came to be, perceiving the nature of their original beginning. It suggests that knowing the Tao is the way to know the origin of all things.
10. 吾奚以知衆甫之狀哉 以此 (wú xī yǐ zhī zhòng fǔ zhī zhuàng zāi? yǐ cǐ)
o Literal Meaning: How do I know the nature of all beginnings? It is by this.
o Commentary: '吾奚以知衆甫之狀哉' (wú xī yǐ zhī zhòng fǔ zhī zhuàng zāi) is a question: 'How (奚以) do I (吾) know (知) the nature (狀) of all beginnings (衆甫)?' (哉 is a final particle). '以此' (yǐ cǐ) means 'by this,' referring to all the mysterious qualities of the Tao explained throughout Chapter 21 (its elusiveness, indistinctness, its containing of image/substance/essence/reliability, its eternity, its immutability, etc.).
o Interpretation: The answer to the question, "How can I know the nature of the original beginning of all things?" is: "It is because I have understood and realized all these mysterious qualities of the Tao—its formlessness, its elusiveness containing substance and essence, and its unchanging reliability." The chapter concludes by re-emphasizing that wisdom about the origin of all things comes from a deep understanding of the Tao.
🌳 Overall Interpretation
The twenty-first chapter speaks profoundly about how the Tao, the source of all things, manifests and functions.
The manifestation of the great and vast Virtue (孔德) that arises from the Tao is possible only because it perfectly follows the principles and workings of the Tao itself.
When the Tao manifests as concrete things or phenomena, its appearance is extremely vague and elusive. Vague and elusive, yet within it, it holds the seed of forms that all things will take—the 'image' (象). Elusive and vague, yet within it, it holds the foundation of what can become concrete existence—the 'substance' (物). Furthermore, though it is profoundly deep and mysteriously dark, beyond comprehension, within it lies the 'essence' (精) and life force of all things. **This essence is in a state of supreme 'truth,' free from any artifice**, and within it exists unchanging 'reliability' and law.
This Tao has existed eternally throughout the flow of time, from ancient times to the present, and its unnamable, fundamental nature has never disappeared. It is through this unchanging principle of the Tao that we can gain insight into how all things in the world came to be—the 'beginning of all things.'
How do I know the nature of the original beginning of all things? It is because I have understood and realized all these mysterious qualities of the Tao—its formlessness, its elusiveness containing substance and essence, and its unchanging reliability.
🌟 The Meaning and Importance of Chapter 21
Chapter 21 presents the following core ideas:
- The Mysterious and Invisible Nature of the Tao: It emphasizes that the Tao is a formless and profound reality that cannot be fully grasped by human senses (vague, elusive) or reason.
- What is Contained Within Formlessness: It explains that although the Tao is formless (無), within it lies the potential (象), substance (物), essence (精), and reliability (信) that become all things. This suggests that '無' (Non-being) is not mere absence but the source that contains the possibility of all '有' (Being).
- Essence (精) and Reliability (信): By stating that the essence of all things within the Tao possesses 'truth' and 'reliability,' it highlights the importance of the Tao's intrinsic purity and unchanging order (law).
- The Eternity and Immutability of the Tao: It presents that the Tao has existed unchangingly from ancient times to the present and that its fundamental nature does not disappear (其名不去).
- Understanding the Origin of All Things: It suggests that understanding the principle of the Tao is the way to know the origin (衆甫) of how all things came to be. It shows that understanding the Tao leads to fundamental insight into the entire universe. ol>
Chapter 21 explains the metaphysical aspect of the Tao through more concrete attributes (象, 物, 精, 信), showing how the formless Tao becomes the source of all things, bestowing upon them life force and order. It is an important chapter that emphasizes that the Tao is a timeless, eternal truth, and that understanding the Tao is the fundamental wisdom for grasping the origin of all things.
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