Chapter 23 of Laozi's Tao Te Ching contrasts the transient phenomena of nature with the eternal Tao (道), suggesting that natural 'sparingness of words' (希言), rather than artificial effort or assertion, is closer to the essence of the Tao. It explains that those who identify themselves with the Tao or Virtue (德) come to resemble their properties, while those who do not, become one with a state of being lost from the Tao. The chapter emphasizes that true identification requires a sincere mind ('信').
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 希言自然 (xī yán zì rán)
- 故飄風不終朝 驟雨不終日 (gù piāo fēng bù zhōng zhāo, zhòu yǔ bù zhōng rì)
- 孰為此者 天地 (shú wèi cǐ zhě? tiān dì)
- 天地尚不能久 而況於人乎 (tiān dì shàng bù néng jiǔ, ér kuàng yú rén hū)
- 故從事於道者 同於道 德者同於德 失者同於失 (gù cóng shì yú dào zhě, tóng yú dào; dé zhě, tóng yú dé; shī zhě, tóng yú shī)
- 同於道者道亦樂得之 同於德者德亦樂得之 同於失者失亦樂得之 (tóng yú dào zhě, dào yì lè dé zhī; tóng yú dé zhě, dé yì lè dé zhī; tóng yú shī zhě, shī yì lè dé zhī)
- 信不足焉 有不信焉 (xìn bù zú yān, yǒu bù xìn yān)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 23
📜 Original Text (原文)
希言自然
故飄風不終朝 驟雨不終日
孰為此者 天地
天地尚不能久 而況於人乎
故從事於道者 同於道
德者同於德
失者同於失
同於道者道亦樂得之
同於德者德亦樂得之
同於失者失亦樂得之
信不足焉 有不信焉
📃 Meaning of the Original Text
To speak rarely is natural.
Therefore, a whirlwind does not last all morning; a sudden downpour does not last all day.
Who makes these? Heaven and Earth.
Even Heaven and Earth cannot make them last long. How much less can human beings?
Therefore, one who engages in the Tao becomes one with the Tao.
One who engages in Virtue becomes one with Virtue.
One who engages in loss becomes one with loss.
To one who is one with the Tao, the Tao gladly receives them.
To one who is one with Virtue, Virtue gladly receives them.
To one who is one with loss, loss also gladly receives them.
When one's trust is insufficient, there will be no trust in them.
🌲 Line-by-Line Translation
希言自然 (xī yán zì rán)
To speak rarely is natural.
故飄風不終朝 驟雨不終日 (gù piāo fēng bù zhōng zhāo, zhòu yǔ bù zhōng rì)
Therefore, a whirlwind does not last all morning; a sudden downpour does not last all day.
孰為此者 天地 (shú wèi cǐ zhě? tiān dì)
Who makes these? Heaven and Earth.
天地尚不能久 而況於人乎 (tiān dì shàng bù néng jiǔ, ér kuàng yú rén hū)
Even Heaven and Earth cannot make them last long. How much less can human beings?
故從事於道者 同於道 德者同於德 失者同於失 (gù cóng shì yú dào zhě, tóng yú dào; dé zhě, tóng yú dé; shī zhě, tóng yú shī)
Therefore, one who engages in the Tao becomes one with the Tao. One who engages in Virtue becomes one with Virtue. One who engages in loss becomes one with loss.
同於道者道亦樂得之 同於德者德亦樂得之 同於失者失亦樂得之 (tóng yú dào zhě, dào yì lè dé zhī; tóng yú dé zhě, dé yì lè dé zhī; tóng yú shī zhě, shī yì lè dé zhī)
To one who is one with the Tao, the Tao gladly receives them. To one who is one with Virtue, Virtue gladly receives them. To one who is one with loss, loss also gladly receives them.
信不足焉 有不信焉 (xìn bù zú yān, yǒu bù xìn yān)
When one's trust is insufficient, there will be no trust in them.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 希言自然 (xī yán zì rán)
o Literal Meaning: To speak rarely is natural.
o Commentary: '希言' (xī yán) means 'few words' or 'to speak rarely.' '自然' (zì rán) means the state of being so of itself, without artificial manipulation—the essence of the Tao. This phrase suggests that the way of nature, the Tao, does not need many words or expressions to reveal itself; it works quietly and subtly. Therefore, 'sparingness of words' can be understood as an essential characteristic of the Tao and an expression of a natural state.
o Interpretation: Nature, the essence of the Tao, does not need many words to explain or assert itself. Just as natural phenomena silently follow their course, the workings of the Tao do not require exaggerated expressions or artificial explanations. This implies that the Tao is a reality that transcends language and contains the lesson that what is truly natural is so of itself, without clamorous explanation.
2. 故飄風不終朝 驟雨不終日 (gù piāo fēng bù zhōng zhāo, zhòu yǔ bù zhōng rì)
o Literal Meaning: Therefore, a whirlwind does not last all morning; a sudden downpour does not last all day.
o Commentary: '故' (gù) introduces a reason or example for the preceding statement (希言自然). '飄風' (piāo fēng) is a sudden, fierce wind or whirlwind. '不終朝' (bù zhōng zhāo) means 'does not last (不) the whole (終) morning (朝).' '驟雨' (zhòu yǔ) is a sudden, heavy downpour. '不終日' (bù zhōng rì) means 'does not last (不) the whole (終) day (日).' It illustrates that sudden, violent natural phenomena cannot last long.
o Interpretation: What is natural is quiet and enduring, whereas sudden and violent phenomena (whirlwinds, downpours) cannot last long and quickly cease. This is an analogy for how violent and excessive phenomena created by artificial effort or assertion are not natural and therefore cannot be sustained.
3. 孰為此者 天地 (shú wèi cǐ zhě? tiān dì)
o Literal Meaning: Who makes these? Heaven and Earth.
o Commentary: '孰' (shú) is an interrogative pronoun meaning 'who.' '為此者' (wèi cǐ zhě) means 'the one who makes this,' where '此' (cǐ) refers to the sudden and violent natural phenomena like whirlwinds and downpours. '天地' (tiān dì) means Heaven and Earth, representing the natural universe as a whole.
o Interpretation: Even these sudden and violent natural phenomena are caused by Heaven and Earth—that is, by nature itself. This emphasizes that they are workings of nature, not artificial manipulations, while simultaneously reminding us that even nature's violent actions are only temporary.
4. 天地尚不能久 而況於人乎 (tiān dì shàng bù néng jiǔ, ér kuàng yú rén hū)
o Literal Meaning: Even Heaven and Earth cannot make them last long. How much less can human beings?
o Commentary: '尚' (shàng) means 'even' or 'still.' '不能久' (bù néng jiǔ) means 'cannot last long.' Although Chapter 7 says '天長地久' (tiān cháng dì jiǔ: Heaven is eternal, Earth is everlasting), the '久' (jiǔ) here refers to the temporality of the phenomenal world, suggesting that compared to the eternity of the Tao, even the phenomenal changes of Heaven and Earth are relatively short-lived. '而況於' (ér kuàng yú) is a phrase meaning 'how much more so for...' or 'let alone...' '人乎' (rén hū) means 'for human beings?'
o Interpretation: Even natural phenomena like Heaven and Earth, which exist for a very long time, are not eternal (compared to the Tao) and are subject to change, and their violent actions are even shorter. This emphasizes that human actions, which are artificial and assertive (多言, 有為) and go against the way of nature, are even less likely to endure. It points out the limitation and transience of artificial efforts.
5. 故從事於道者 同於道 德者同於德 失者同於失 (gù cóng shì yú dào zhě, tóng yú dào; dé zhě, tóng yú dé; shī zhě, tóng yú shī)
o Literal Meaning: Therefore, one who engages in the Tao becomes one with the Tao. One who engages in Virtue becomes one with Virtue. One who engages in loss becomes one with loss.
o Commentary: '故' (gù) introduces a conclusion based on the preceding argument ('artificial things do not last'). '從事於~' (cóng shì yú~) means 'one who devotes oneself to,' 'engages with,' or 'pursues.' '同於' (tóng yú) means 'to become the same as,' 'to become one with,' or 'to resonate with.' '道者' (dào zhě) and '德者' (dé zhě) are those who pursue the Tao and cultivate Virtue. '失者' (shī zhě) refers to those who are in a state of 'loss' (失)—that is, those who have strayed from the Tao and Virtue and live artificial, unnatural lives.
o Interpretation: Since artificial and violent things do not last, one should follow the eternal and natural principles of the Tao. A person who pursues and practices the Tao comes to resemble its eternal and natural qualities, becoming one with the Tao itself. A person who cultivates and practices Virtue comes to resemble its harmonious and beneficial qualities, becoming one with Virtue itself. However, a person who loses the Tao and Virtue and clings to an artificial and unnatural life will eventually become one with the transient and chaotic 'state of loss.' This explains a principle akin to 'like attracts like' from a Taoist perspective.
6. 同於道者道亦樂得之 同於德者德亦樂得之 同於失者失亦樂得之 (tóng yú dào zhě, dào yì lè dé zhī; tóng yú dé zhě, dé yì lè dé zhī; tóng yú shī zhě, shī yì lè dé zhī)
o Literal Meaning: To one who is one with the Tao, the Tao gladly receives them. To one who is one with Virtue, Virtue gladly receives them. To one who is one with loss, loss also gladly receives them.
o Commentary: '同於~' (tóng yú~) is the same as before. '亦樂得之' (yì lè dé zhī) means 'also (亦) gladly (樂) gets/receives them (得之).' '之' (zhī) refers to the 'one who is one with...' (the person). The Tao, Virtue, and the state of loss are personified here (樂得之), emphasizing that they naturally attract or embrace those who align with their properties.
o Interpretation: If you become one with the natural and eternal qualities of the Tao, the Tao will also gladly receive you, making you a part of it. If you become one with the harmonious and beneficial qualities of Virtue, Virtue will also gladly receive you. But if you lose the Tao and Virtue and cling to an artificial and chaotic state, that state of loss (failure, misfortune, etc.) will gladly receive you and draw you into it. This shows a natural law of cause and effect: you will reap the results of whatever state you resonate with.
7. 信不足焉 有不信焉 (xìn bù zú yān, yǒu bù xìn yān)
o Literal Meaning: When one's trust is insufficient, there will be no trust in them.
o Commentary: '信' (xìn) means trust, faith, sincerity, or faithfulness. '不足' (bù zú) means insufficient. '焉' (yān) is a final particle. '有不信' (yǒu bù xìn) means 'there is distrust' or 'there is a lack of trust.' This phrase also appeared in Chapter 17 in the context of the relationship between a ruler and the people. Here, it is generally interpreted in connection with the process of 'engaging with' (從事) and identifying with the Tao or Virtue.
o Interpretation: Having explained the principle of 'becoming one with' (同於) the Tao, Virtue, or a state of loss, this line points out that 'trust' (信) is crucial for this identification to occur properly. If the person seeking to follow the principles of the Tao or Virtue lacks true faith or sincerity (信) in their heart, then a complete identification with the Tao or Virtue will not be achieved (有不信), and they will ultimately remain separate. This concluding line emphasizes the importance of a sincere heart on the path of the Tao.
🌳 Overall Interpretation
The twenty-third chapter tells us that what is natural endures, and what is artificial is fleeting.
To be of few words and quiet is the natural way. It is just like how a sudden whirlwind or a heavy downpour cannot last for long. Even these sudden and violent phenomena are caused by nature (Heaven and Earth), and yet, even these long-existing natural forces are not eternal and quickly pass. So how could the actions of people, who go against the way of nature with their artificial assertiveness, possibly last any longer?
So, which path should we choose? One who pursues and practices the Tao comes to resemble its eternal and natural qualities, becoming one with the Tao itself. One who cultivates and practices Virtue comes to resemble its harmonious and beneficial qualities, becoming one with Virtue itself. But one who loses the Tao and Virtue and clings to an artificial and unnatural life will eventually become one with the transient and chaotic 'state of loss.'
If you become one with the natural and eternal qualities of the Tao, the Tao will also gladly receive you, making you a part of it. If you become one with the harmonious and beneficial qualities of Virtue, Virtue will also gladly receive you. But if you lose the Tao and Virtue and cling to an artificial and chaotic state, that state of loss (failure, misfortune, etc.) will gladly receive you and draw you into it.
Ultimately, for this 'becoming one' with the Tao, Virtue, or a state of loss to occur properly, a sincere heart—that is, 'trust' or 'faith' (信)—is essential. If the heart that seeks to follow the principle of the Tao lacks true faith or sincerity, a complete identification with the Tao will not happen, and one will remain on the outside.
🌟 The Meaning and Importance of Chapter 23
Chapter 23 presents the following core ideas:
- The Superiority of Spontaneity: It emphasizes that natural states, like being of few words (希言), are enduring, while artificial and violent things, like whirlwinds or downpours, cannot last long. This suggests the transience of artificial effort.
- The Principle of Identification (同於): It presents the 'principle of identification,' where an individual comes to resemble and become one with the object (Tao, Virtue, or a state of loss) to which they entrust and align themselves. What you pursue determines your outcome.
- You Receive What You Pursue: Those who pursue the Tao or Virtue are received by them and gain positive results, but those who pursue a state of loss are received by that state and get negative results. It shows a natural law of cause and effect.
- The Importance of Trust (信): It emphasizes that to truly become one with the Tao or Virtue, sincere 'trust' or 'faithfulness' of the heart is essential. It suggests that inner sincerity, not just external actions, is crucial.
Chapter 23 re-emphasizes the core Taoist values of spontaneity and non-action (無為), offering the profound lesson that the outcome of one's life depends on the path they choose and what they identify with. It is a chapter that shows true transformation and harmony are achieved not through artificial effort or assertion, but only when one becomes one with the natural flow of the Tao through a sincere inner heart.
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