Chapter 39 of Laozi's Tao Te Ching explains the importance of 'the One (一),' which symbolizes the fundamental unity of all things and the essence of the Tao (道). It illustrates how various entities—heaven, earth, spirits, valleys, all creatures, and rulers—can fulfill their original functions and achieve stability by attaining 'the One,' while also warning of the destruction and chaos that arise when 'the One' is lost. Through this, it derives the paradoxical principle that 'the noble takes the humble as its root, and the high takes the low as its foundation,' emphasizing the virtue of humility and simplicity for a leader (prince or king) who follows the Tao.
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 昔之得一者 天得一以清 地得一以寧 神得一以靈 谷得一以盈 萬物得一以生 侯王得一以為天下貞 (xī zhī dé yī zhě...)
- 其致之也 謂天無以清 將恐裂 ... 謂侯王無以貞 將恐蹶 (qí zhì zhī yě, wèi tiān wú yǐ qīng, jiāng kǒng liè...)
- 故貴以賤為本 高以下為基 (gù guì yǐ jiàn wéi běn, gāo yǐ xià wéi jī)
- 是以侯王自稱孤寡不穀 此非以賤為本邪 非乎 (shì yǐ hóu wáng zì chēng gū guǎ bù gǔ...)
- 故致數輿無輿 不欲琭琭如玉 珞珞如石 (gù zhì shù yú wú yú, bù yù lù lù rú yù, luò luò rú shí)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 39
📜 Original Text (原文)
昔之得一者
天得一以清
地得一以寧
神得一以靈
谷得一以盈
萬物得一以生
侯王得一以為天下貞
其致之也
謂天無以清 將恐裂
謂地無以寧 將恐發
謂神無以靈 將恐歇
謂谷無以盈 將恐竭
謂萬物無以生 將恐滅
謂侯王無以貞 將恐蹶
故貴以賤為本
高以下為基
是以侯王自稱孤寡不穀
此非以賤為本邪
非乎
故致數輿無輿
不欲琭琭如玉
珞珞如石
📃 Meaning of the Original Text
In ancient times, these things attained 'the One' (Tao).
Heaven, by attaining the One, is clear.
Earth, by attaining the One, is tranquil.
The spirit, by attaining the One, is divine.
The valley, by attaining the One, is full.
All creatures, by attaining the One, are born.
Princes and kings, by attaining the One, become the standard for the world.
Reaching this state implies (conversely, losing it means):
If heaven were not clear, it would risk shattering.
If earth were not tranquil, it would risk erupting.
If the spirit were not divine, it would risk ceasing.
If the valley were not full, it would risk drying up.
If all creatures were not born, they would risk extinction.
If princes and kings were not the standard, they would risk falling.
Therefore, the noble takes the humble as its root.
The high takes the low as its foundation.
This is why princes and kings call themselves 'the orphaned,' 'the lonely,' and 'the unworthy.'
Is this not taking the humble as the root?
Is it not so?
Therefore, to focus on the many parts of a chariot is to have no chariot at all.
They do not wish to glitter like jade, but to be solid and plain like stone.
🌲 Line-by-Line Translation
昔之得一者 天得一以清 地得一以寧 神得一以靈 谷得一以盈 萬物得一以生 侯王得一以為天下貞 (xī zhī dé yī zhě, tiān dé yī yǐ qīng, dì dé yī yǐ níng, shén dé yī yǐ líng, gǔ dé yī yǐ yíng, wàn wù dé yī yǐ shēng, hóu wáng dé yī yǐ wéi tiān xià zhēn)
In ancient times, these things attained 'the One' (Tao). Heaven, by attaining the One, is clear. Earth, by attaining the One, is tranquil. The spirit, by attaining the One, is divine. The valley, by attaining the One, is full. All creatures, by attaining the One, are born. Princes and kings, by attaining the One, become the standard for the world.
其致之也 謂天無以清 將恐裂 謂地無以寧 將恐發 謂神無以靈 將恐歇 謂谷無以盈 將恐竭 謂萬物無以生 將恐滅 謂侯王無以貞 將恐蹶 (qí zhì zhī yě, wèi tiān wú yǐ qīng, jiāng kǒng liè, wèi dì wú yǐ níng, jiāng kǒng fā, wèi shén wú yǐ líng, jiāng kǒng xiē, wèi gǔ wú yǐ yíng, jiāng kǒng jié, wèi wàn wù wú yǐ shēng, jiāng kǒng miè, wèi hóu wáng wú yǐ zhēn, jiāng kǒng jué)
Reaching this state implies (conversely, losing it means): If heaven were not clear, it would risk shattering. If earth were not tranquil, it would risk erupting. If the spirit were not divine, it would risk ceasing. If the valley were not full, it would risk drying up. If all creatures were not born, they would risk extinction. If princes and kings were not the standard, they would risk falling.
故貴以賤為本 高以下為基 (gù guì yǐ jiàn wéi běn, gāo yǐ xià wéi jī)
Therefore, the noble takes the humble as its root. The high takes the low as its foundation.
是以侯王自稱孤寡不穀 此非以賤為本邪 非乎 (shì yǐ hóu wáng zì chēng gū guǎ bù gǔ, cǐ fēi yǐ jiàn wéi běn yé fēi hū)
This is why princes and kings call themselves 'the orphaned,' 'the lonely,' and 'the unworthy.' Is this not taking the humble as the root? Is it not so?
故致數輿無輿 不欲琭琭如玉 珞珞如石 (gù zhì shù yú wú yú, bù yù lù lù rú yù, luò luò rú shí)
Therefore, to focus on the many parts of a chariot is to have no chariot at all. They do not wish to glitter like jade, but to be solid and plain like stone.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 昔之得一者 天得一以清 地得一以寧 神得一以靈 谷得一以盈 萬物得一以生 侯王得一以為天下貞 ( xī zhī dé yī zhě, tiān dé yī yǐ qīng, dì dé yī yǐ níng, shén dé yī yǐ líng, gǔ dé yī yǐ yíng, wàn wù dé yī yǐ shēng, hóu wáng dé yī yǐ wéi tiān xià zhēn)
o Literal Meaning: In ancient times, these things attained 'the One' (Tao). Heaven, by attaining the One, is clear. Earth, by attaining the One, is tranquil. The spirit, by attaining the One, is divine. The valley, by attaining the One, is full. All creatures, by attaining the One, are born. Princes and kings, by attaining the One, become the standard for the world.
o Commentary: '昔之得一者' (xī zhī dé yī zhě) means 'those things (者) that in ancient times (昔之) attained (得) the One (一).' '一' (yī) symbolizes the fundamental unity, purity, and essence of the Tao, or the Tao itself. The verse then presents a parallel structure showing how heaven, earth, spirits, valleys, all creatures, and rulers are able to maintain their essential states and function properly by attaining 'the One.' '清' (qīng) means clarity, '寧' (níng) tranquility, '靈' (líng) divinity/spiritual power, '盈' (yíng) fullness, '生' (shēng) life/birth, and '貞' (zhēn) correctness/standard/stable model.
o Interpretation: The various entities of the universe can maintain their inherent nature and fulfill their functions by connecting with 'the One (Tao),' the fundamental unity of all things. Heaven is clear, the earth is stable, the spirit is powerful, the valley is filled with life-giving water, all things are brought to life, and the ruler becomes a righteous standard for the people. 'The One' is the source of all existence's vitality and order.
2. 其致之也 謂天無以清 將恐裂 謂地無以寧 將恐發 謂神無以靈 將恐歇 謂谷無以盈 將恐竭 謂萬物無以生 將恐滅 謂侯王無以貞 將恐蹶 (qí zhì zhī yě, wèi tiān wú yǐ qīng, jiāng kǒng liè, wèi dì wú yǐ níng, jiāng kǒng fā, wèi shén wú yǐ líng, jiāng kǒng xiē, wèi gǔ wú yǐ yíng, jiāng kǒng jié, wèi wàn wù wú yǐ shēng, jiāng kǒng miè, wèi hóu wáng wú yǐ zhēn, jiāng kǒng jué)
o Literal Meaning: Reaching this state implies (conversely, losing it means): If heaven were not clear, it would risk shattering. If earth were not tranquil, it would risk erupting. If the spirit were not divine, it would risk ceasing. If the valley were not full, it would risk drying up. If all creatures were not born, they would risk extinction. If princes and kings were not the standard, they would risk falling.
o Commentary: '其致之也' (qí zhì zhī yě) is a phrase explaining the reasoning behind the previous statements. It is followed by the repeating pattern '謂 (wèi)~ 無以 (wú yǐ)~ 將恐 (jiāng kǒng)~'. '謂~' means 'speaking of~' or 'if~'. '無以' means 'without attaining' or 'if there is no.' '將恐' means 'it is feared that it will' or 'it will eventually.' This section warns of the consequences if each entity loses the essential state ('清', '寧', '靈', '盈', '生', '貞') it gained through 'the One.' '裂' (liè) means to shatter/split, '發' (fā) to erupt/collapse, '歇' (xiē) to cease/vanish, '竭' (jié) to be exhausted/dry up, '滅' (miè) to be extinguished, and '蹶' (jué) to stumble/fall.
o Interpretation: If any being—heaven, earth, spirit, valley, creature, or ruler—loses 'the One,' the fundamental unity of all things, and fails to maintain its essential state, it will face destruction and chaos: shattering, collapsing, vanishing, drying up, extinction, and falling. This strongly emphasizes that attaining 'the One' is a prerequisite for existence, stability, and proper function.
3. 故貴以賤為本 高以下為基 (gù guì yǐ jiàn wéi běn, gāo yǐ xià wéi jī)
o Literal Meaning: Therefore, the noble takes the humble as its root. The high takes the low as its foundation.
o Commentary: '故' (gù) means 'therefore,' drawing a conclusion from the preceding argument. '貴以賤為本' (guì yǐ jiàn wéi běn) means 'the noble (貴) takes (以) the humble (賤) as (為) its root (本).' '高以下為基' (gāo yǐ xià wéi jī) means 'the high (高) takes (以) the low (下) as (為) its foundation (基).' '貴' (guì) and '高' (gāo) refer to outwardly apparent nobility, status, and prestige, while '賤' (jiàn) and '下' (xià) refer to what appears humble, low, simple, or common.
o Interpretation: The principle of 'the One' is the root of all existence, and among its attributes are 'lowness' and 'simplicity.' Therefore, this verse presents the paradoxical principle that outward nobility and height do not exist on their own but can only be stably maintained when they are rooted in and founded upon things that are humble, low, and simple. This is a core Taoist idea: true stability and greatness come from lowering oneself.
4. 是以侯王自稱孤寡不穀 此非以賤為本邪 非乎 (shì yǐ hóu wáng zì chēng gū guǎ bù gǔ, cǐ fēi yǐ jiàn wéi běn yé fēi hū)
o Literal Meaning: This is why princes and kings call themselves 'the orphaned,' 'the lonely,' and 'the unworthy.' Is this not taking the humble as the root? Is it not so?
o Commentary: '是以' (shì yǐ) means 'for this reason' or 'this is why.' '侯王自稱孤寡不穀' (hóu wáng zì chēng gū guǎ bù gǔ) means 'princes and kings (侯王) call (稱) themselves (自) 'the orphaned' (孤), 'the lonely' (寡), and 'the unworthy' (不穀).' These were humble titles used by ancient rulers to refer to themselves, implying they were 'lonely,' 'lacking,' and 'of little value.' They likened themselves to the weakest and lowest among the people. '此非以賤為本邪' (cǐ fēi yǐ jiàn wéi běn yé) is a rhetorical question: 'Is this not (非) taking (以) the humble (賤) as (為) the root (本)?' '非乎' (fēi hū) reaffirms the question with strong agreement, meaning 'Is it not so?' or 'Indeed, it is!'
o Interpretation: Because they understand the principle that 'the noble is rooted in the humble,' rulers who follow the Tao demonstrate humility by referring to themselves with titles that liken them to the weakest and lowest of their people. This act of self-effacement is the practical application of 'taking the humble as the root,' which the text strongly affirms as the correct attitude. It highlights the importance of humility and self-lowering for a leader.
5. 故致數輿無輿 不欲琭琭如玉 珞珞如石 (gù zhì shù yú wú yú, bù yù lù lù rú yù, luò luò rú shí)
o Literal Meaning: Therefore, to focus on the many parts of a chariot is to have no chariot at all. They do not wish to glitter like jade, but to be solid and plain like stone.
o Commentary: '故' (gù) means 'therefore,' indicating a consequence of the preceding discussion. '致數輿無輿' (zhì shù yú wú yú): '致數輿' means 'to arrive at a multitude of chariot parts,' signifying a focus on details, complexity, or artificial embellishments. '無輿' means 'to have no chariot.' The analogy suggests that by focusing only on the numerous individual parts (數輿), one loses the function of the chariot itself (輿). In other words, pursuing complexity or superficial details leads to losing the fundamental whole (the One). '不欲琭琭如玉' (bù yù lù lù rú yù) means 'does not wish (不欲) to be like (如) glittering, dazzling jade (玉).' It is a metaphor for an artificial attitude of seeking external brilliance and perfection. '珞珞如石' (luò luò rú shí) means 'to be like (如) a solid, plain stone (石).' It is a metaphor for a natural, simple, and unchanging state.
o Interpretation: By pursuing artificial complexity or outward brilliance, one loses the fundamental unity of things (the One) and ends up with nothing of real substance (致數輿無輿). A person who follows the Tao does not try to be dazzling and ornate like a polished jade (不欲琭琭如玉), but prefers to remain simple, solid, and unchanging like an uncarved stone (珞珞如石). This conclusion emphasizes that simplicity and plainness are more fundamental and valuable than complexity and splendor.
🌳 Overall Interpretation
The thirty-ninth chapter speaks of the principles of 'Oneness' and 'humility' that form the foundation of everything.
From ancient times, the reason heaven could be clear, the earth tranquil, the spirit divine, the valley full of life, all creatures born, and the king a righteous standard for the people was that they all attained 'the One (一),' the fundamental unity of all things.
If heaven lost 'the One' and its clarity, it would risk shattering; if the earth lost 'the One' and its tranquility, it would risk erupting. If the spirit lost its divinity, existence would cease; if the valley lost 'the One' and its fullness, it would risk drying up. If all creatures lost their life force, they would perish; and if the king lost 'the One' and his righteousness, he would risk falling.
Therefore, what is outwardly 'noble' must in fact be rooted in the 'humble,' and what is 'high' must be founded upon the 'low.'
Knowing this principle is why kings call themselves 'the orphaned,' 'the lonely,' and 'the unworthy.' Is this not the very act of being rooted in the humble? Yes, indeed! That is precisely it!
Just as focusing on the countless parts of a chariot makes you lose the function of the chariot itself, pursuing artificial complexity or appearances makes you lose what is fundamental. Therefore, we should not seek to be brilliant and ornate like a polished jade, but rather remain simple, solid, and unchanging like an uncarved stone.
🌟 The Meaning and Importance of Chapter 39
Chapter 39 presents the following core ideas:
- The Importance of 'the One' (一): It emphasizes that all beings in the universe can maintain their essential nature and function only by attaining 'the One' (the fundamental unity of the Tao). The loss of 'the One' leads directly to destruction and chaos.
- The Paradox of Noble/Humble and High/Low: It presents the paradoxical principle (貴以賤為本, 高以下為基) that outward nobility and height can only be stable when they are rooted in and founded upon humility, lowness, and the humble.
- The Humility of the Leader: It shows that a leader who follows the Tao must practice the principle of 'being rooted in the humble' by using self-effacing titles (孤寡不穀).
- The Value of Simplicity (樸): It stresses that pursuing artificial complexity and outward splendor ('數輿', '琭琭如玉') leads to losing the foundation, and that it is vital to preserve one's original, simple, and solid nature ('珞珞如石').
- Seeking the Essence: This chapter paradoxically suggests that one must focus on 'the One,' the source of all things, and in life, pursue the fundamentals of inner simplicity and humility rather than outward appearances.
Chapter 39 is a crucial chapter that clearly presents the core Tao Te Ching concepts of 'Oneness' (一) and 'being rooted in the humble' (貴以賤為本), and shows how to apply them to the conduct of a leader and one's personal life. It contains the profound teaching that true stability and strength are gained by turning away from artificial division, complexity, and ostentation, and returning to fundamental simplicity and humility.
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