Chapter 37 of Laozi's Tao Te Ching explains how the Tao's most fundamental nature, 'non-action' (無為, Wú Wéi), leads to the 'self-transformation' (自化, Zì Huà) of all things. It also points out the problems that arise when human desire intervenes in this natural process of transformation. It suggests that by subduing these desires with the essence of the Tao—'Nameless Simplicity' (無名之樸, Wú Míng Zhī Pǔ) and 'desirelessness' (無欲, Wú Yù)—one can ultimately reach a state where 'the world corrects itself' (自正, Zì Zhèng), thereby re-emphasizing the ideal of 'governance through non-action' (無為之治, Wú Wéi Zhī Zhì).
📜 Original Text (原文)
道常無爲 而無不爲
侯王若能守之 萬物將自化
化而欲作 吾將鎮之以無名之樸
無名之樸 夫亦將無欲
不欲以靜 天下將自正
📃 Meaning of the Original Text
The Tao is always in a state of non-action (無為), yet there is nothing it does not accomplish.
If lords and kings can abide by it, all things will transform on their own.
After they transform, if desires arise, I will subdue them with the Nameless Simplicity.
The Nameless Simplicity is, in itself, a state of desirelessness.
Being without desire and thus still, the world will correct itself.
🌲 Line-by-Line Translation
道常無爲 而無不爲 (dào cháng wú wéi, ér wú bù wéi)
The Tao is always in a state of non-action (無為), yet there is nothing it does not accomplish.
侯王若能守之 萬物將自化 (hóu wáng ruò néng shǒu zhī, wàn wù jiāng zì huà)
If lords and kings can abide by it, all things will transform on their own.
化而欲作 吾將鎮之以無名之樸 (huà ér yù zuò, wú jiāng zhèn zhī yǐ wú míng zhī pǔ)
After they transform, if desires arise, I will subdue them with the Nameless Simplicity.
無名之樸 夫亦將無欲 (wú míng zhī pǔ, fū yì jiāng wú yù)
The Nameless Simplicity is, in itself, a state of desirelessness.
不欲以靜 天下將自正 (bù yù yǐ jìng, tiān xià jiāng zì zhèng)
Being without desire and thus still, the world will correct itself.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 道常無爲 而無不爲 (dào cháng wú wéi, ér wú bù wéi)
o Literal Meaning: The Tao is always in a state of non-action, yet there is nothing it does not accomplish.
o Commentary: '道常無爲' (dào cháng wú wéi) means 'The Tao (道) is always (常) in a state of non-action (無為).' '無為' (wú wéi) signifies a natural state of being, free from artificial purpose or intention. '而無不爲' (ér wú bù wéi) is a double negative structure meaning 'but (而) there is nothing (無) that is not done (不為).' '無不為' means 'it does everything' or 'there is nothing it cannot accomplish.'
o Interpretation: The Tao, the source of all things, exists and functions naturally (自然, zìrán) without any artificial effort. Yet, without this striving, it perfectly accomplishes all things, from the creation and transformation of the universe to its continuous operation. This is a core verse of Taoist thought, paradoxically expressing the infinite power and efficacy contained within the Tao's non-action.
2. 侯王若能守之 萬物將自化 (hóu wáng ruò néng shǒu zhī, wàn wù jiāng zì huà)
o Literal Meaning: If lords and kings can abide by it, all things will transform on their own.
o Commentary: '侯王' (hóu wáng) refers to lords and kings, i.e., rulers. '若能守之' (ruò néng shǒu zhī) means 'if (若) they are able (能) to keep/abide by (守) it (之, referring to the principle of non-action of the Tao mentioned before).' In '萬物將自化' (wàn wù jiāng zì huà), '萬物' (wàn wù) means the myriad things, including the people. '將' (jiāng) indicates the future, 'will.' '自化' (zì huà) means 'to transform/develop/be civilized (化) by oneself (自).'
o Interpretation: This verse states that if rulers understand the Tao's principle of 'non-action' and govern naturally by letting go of artificial interference and control, then all things in the world, including the people, will naturally transform and develop according to their own nature, without artificial commands or coercion. This is the core of the Taoist political theory that 'governance by non-action' (無為之治, wú wéi zhī zhì) leads to the autonomous development and harmony of the people.
3. 化而欲作 吾將鎮之以無名之樸 (huà ér yù zuò, wú jiāng zhèn zhī yǐ wú míng zhī pǔ)
o Literal Meaning: After they transform, if desires arise, I will subdue them with the Nameless Simplicity.
o Commentary: '化而欲作' (huà ér yù zuò) means 'after transforming (化而), desires (欲) arise (作).' This suggests that in the process of self-transformation, human desires or selfish thoughts can emerge and cause disorder. In '吾將鎮之' (wú jiāng zhèn zhī), '吾' (wú) refers to 'I' (the sage/ruler). '將鎮之' (jiāng zhèn zhī) means 'I will (將) subdue (鎮) it (之, the arisen desires).' '鎮' (zhèn) means to press down, to pacify, to suppress. '以無名之樸' (yǐ wú míng zhī pǔ) means 'with/by means of (以) the Nameless (無名) Simplicity (樸).' '無名之樸' (wú míng zhī pǔ) refers to the primordial state of the Tao from Chapters 1 and 32, symbolizing the pure, simple nature before artificial distinctions are made.
o Interpretation: If, during the natural process of transformation and development brought about by the Tao's non-action, artificial desires or confusing thoughts arise, a sage (or ruler) who follows the Tao will not suppress them coercively with artificial laws or punishments. Instead, they will pacify the people's desires naturally by embodying the principle of 'Nameless Simplicity' (無名之樸)—that is, by maintaining their own simple nature and emptying themselves of desire. This suggests a gentle form of control that follows the principles of the Tao instead of artificial force.
4. 無名之樸 夫亦將無欲 (wú míng zhī pǔ, fū yì jiāng wú yù)
o Literal Meaning: The Nameless Simplicity is, in itself, a state of desirelessness.
o Commentary: '無名之樸' (wú míng zhī pǔ) is the aforementioned primordial state of the Tao. '夫' (fū) is a particle used mid-sentence for emphasis or to elaborate on the previous point. '亦將無欲' (yì jiāng wú yù) means 'also (亦) will be (將) without desire (無欲).'
o Interpretation: The essence of the Tao, the 'Nameless Simplicity,' is inherently free of desire because it lacks artificial distinctions or purpose. This verse emphasizes that a simple, uncarved nature is intrinsically connected to a state of desirelessness, explaining why 'Nameless Simplicity' was used as the means to subdue desire in the previous line.
5. 不欲以靜 天下將自正 (bù yù yǐ jìng, tiān xià jiāng zì zhèng)
o Literal Meaning: Being without desire and thus still, the world will correct itself.
o Commentary: '不欲' (bù yù) is the state of being without desire, linked to '無欲' (wú yù) in the previous line. '以靜' (yǐ jìng) means 'thereby (以) being still (靜).' It signifies a state where the mind is calm and stable due to the absence of desire. In '天下將自正' (tiān xià jiāng zì zhèng), '天下' (tiān xià) means the world. '將' (jiāng) means 'will.' '自正' (zì zhèng) means 'to become correct/rectified/stable (正) by oneself (自).'
o Interpretation: This verse concludes that when the mind is calm and stable due to the absence of artificial desires (不欲以靜, bù yù yǐ jìng), the external world (天下, tiānxià) will find its own natural order and become correct and stable without artificial correction or commands. It reveals the Taoist cause-and-effect relationship where the ruler's inner 'desirelessness' and 'stillness' lead to the outer world's 'self-correction,' illustrating the ultimate ideal of governance by non-action.
🌳 Overall Interpretation
The thirty-seventh chapter speaks of the way of the Tao, the source of all things, and its effect on the world.
The Tao, the source of all things, does not strive or make artificial efforts. Yet, by 'doing' nothing in this way, there is 'nothing it fails to accomplish.'
If the rulers of the state (lords and kings) understand this principle of 'non-action' and govern naturally by letting go of artificial interference and control, then all things in the world, including the people, will naturally transform and develop according to their own nature, without any artificial commands or coercion.
If, during this process of natural transformation, artificial desires or confusing thoughts arise, a sage (or ruler) who follows the Tao will not suppress them with artificial laws or punishments. Instead, they will 'pacify' the people's desires naturally through the principle of the Tao's primordial state, the 'Nameless Simplicity' (無名之樸), by maintaining their own simple nature and emptying themselves of desire.
This is because the essence of the Tao, the 'Nameless Simplicity,' is inherently free of artificial distinctions or purpose, and therefore is 'naturally without desire.'
In conclusion, when the mind is 'calm and stable' due to the absence of artificial desire, the external world (the world under heaven) will, without artificial correction or commands, find its own natural order and 'become correct and stable by itself.'
🌟 The Meaning and Importance of Chapter 37
Chapter 37 presents the following core ideas:
- The Power of Non-Action (無為): The Tao possesses infinite creative power that accomplishes all things without artificial effort. This is the most central principle of Taoist thought, encapsulated in the phrase '無為 而無不為' (Wú wéi ér wú bù wéi).
- Governance by Non-Action (無為之治) and Self-Transformation (自化): When a ruler follows the Tao's principle of non-action, all things, including the people, transform and develop harmoniously on their own, without artificial interference. It suggests that true governance is about guiding autonomous change, not coercion.
- The Problem of Desire and Its Solution: It acknowledges that desire can arise during the process of self-transformation and proposes that it should be subdued not with artificial control but with the Tao's principle of 'Nameless Simplicity' (無名之樸).
- Nameless Simplicity (無名之樸) and Desirelessness (無欲): It shows that the primordial simplicity of the Tao is intrinsically linked to a state of desirelessness, making it the fundamental method for managing desire.
- Stillness Through Desirelessness (不欲以靜) and Self-Correction (自正): It presents the Taoist causal link where a calm state of mind, achieved through desirelessness, leads to the natural stability and restoration of order in the external world (天下自正). This implies that a leader's inner state is the foundation of governance.
As the final chapter of the first part of the Tao Te Ching, the Dao Jing (道經), Chapter 37 clearly presents how the Tao's essence, non-action, applies to all things and to governance. It is a crucial chapter that concisely shows the core ideal of Taoist thought: that by abandoning artificial efforts and following the principles of the Tao, one can reach an ideal state where all things become harmonious and correct on their own.
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