Chapter 55 of Laozi's Tao Te Ching describes the state of possessing extremely abundant Virtue (德), which comes from the Tao (道), by comparing it to a 'newborn infant' (嬰兒). It shows how the infant's purity, flexibility, and natural life force create a state of safety from any external threat, and states that this natural virtue leads to true harmony (和), constancy (常), and illumination (明). Conversely, it warns that the pursuit of artificial power and excessive attachment to life go against the natural order, leading to premature decline and danger.
📖 Table of Contents
- ✨ Introduction
- 📜 Original Text (原文)
- 📃 Meaning of the Original Text
- 🌲 Line-by-Line Translation
- 💧 Verse-by-Verse Commentary and Interpretation
- 含德之厚 比於嬰兒 (hán dé zhī hòu, bǐ yú yīng'ér)
- 蜂蠆虺蛇不螫 猛獸不據 攫鳥不搏 (fēng chài huǐ shé bù shì, měng shòu bù jù, jué niǎo bù bó)
- 骨弱筋柔而握固 未知牝牡之合而全作 精之至也 (gǔ ruò jīn róu ér wò gù, wèi zhī pìn mǔ zhī hé ér quán zuò, jīng zhī zhì yě)
- 終日號而不嗄 和之至也 (zhōng rì háo ér bù shà, hé zhī zhì yě)
- 知和曰常 知常曰明 (zhī hé yuē cháng, zhī cháng yuē míng)
- 益生曰祥 心使氣曰強 (yì shēng yuē xiáng, xīn shǐ qì yuē qiáng)
- 物壯則老 謂之不道早已 (wù zhuàng zé lǎo, wèi zhī bù dào, dào zǎo yǐ)
- 🌳 Overall Interpretation
- 🌟 The Meaning and Importance of Chapter 55
📜 Original Text (原文)
含德之厚 比於嬰兒
蜂蠆虺蛇不螫
猛獸不據
攫鳥不搏
骨弱筋柔而握固
未知牝牡之合而全作
精之至也
終日號而不嗄
和之至也
知和曰常
知常曰明
益生曰祥
心使氣曰強
物壯則老
謂之不道早已
📃 Meaning of the Original Text
One who holds Virtue (De) in abundance is comparable to a newborn infant.
Poisonous insects and snakes will not sting him;
Fierce beasts will not seize him;
Birds of prey will not strike him.
His bones are weak, his muscles soft, yet his grasp is firm.
He does not know of the union of male and female, yet his life force is complete.
This is the height of vital essence (Jing).
He can cry all day without becoming hoarse.
This is the height of harmony (He).
To know harmony is called constancy (Chang).
To know constancy is called illumination (Ming).
To force life's growth is called inauspicious (Xiang).
For the mind to force the vital energy (Qi) is called strength (Qiang).
When things reach their peak, they begin to grow old.
This is called being against the Tao, and what is against the Tao comes to an early end.
🌲 Line-by-Line Translation
含德之厚 比於嬰兒 (hán dé zhī hòu, bǐ yú yīng'ér)
One who holds Virtue (De) in abundance is comparable to a newborn infant.
蜂蠆虺蛇不螫 猛獸不據 攫鳥不搏 (fēng chài huǐ shé bù shì, měng shòu bù jù, jué niǎo bù bó)
Poisonous insects and snakes will not sting him; fierce beasts will not seize him; birds of prey will not strike him.
骨弱筋柔而握固 未知牝牡之合而全作 精之至也 (gǔ ruò jīn róu ér wò gù, wèi zhī pìn mǔ zhī hé ér quán zuò, jīng zhī zhì yě)
His bones are weak, his muscles soft, yet his grasp is firm. He does not know of the union of male and female, yet his life force is complete. This is the height of vital essence (Jing).
終日號而不嗄 和之至也 (zhōng rì háo ér bù shà, hé zhī zhì yě)
He can cry all day without becoming hoarse. This is the height of harmony (He).
知和曰常 知常曰明 (zhī hé yuē cháng, zhī cháng yuē míng)
To know harmony is called constancy (Chang). To know constancy is called illumination (Ming).
益生曰祥 心使氣曰強 (yì shēng yuē xiáng, xīn shǐ qì yuē qiáng)
To force life's growth is called inauspicious (Xiang). For the mind to force the vital energy is called strength (Qiang).
物壯則老 謂之不道早已 (wù zhuàng zé lǎo, wèi zhī bù dào, dào zǎo yǐ)
When things reach their peak, they begin to grow old. This is called being against the Tao, and what is against the Tao comes to an early end.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 含德之厚 比於嬰兒 (hán dé zhī hòu, bǐ yú yīng'ér)
o Literal Meaning: One who contains Virtue (De) in abundance is comparable to a newborn infant.
o Commentary: '含德之厚' (hán dé zhī hòu) means 'to contain/hold (含) Virtue (德) in abundance/thickness (厚).' It refers to the state of being fully endowed with the natural Virtue (上德, 玄德) that comes from the Tao. '比於嬰兒' (bǐ yú yīng'ér) means 'is comparable to (比於) a newborn infant (嬰兒).' The newborn infant is a symbol of purity, naturalness, flexibility, lack of desire, and primal life force (see Chapters 10, 20, 28).
o Interpretation: The state of possessing the natural Virtue from the Tao in its fullest and purest form is compared to that of a newborn infant, untouched by the ways of the world.
2. 蜂蠆虺蛇不螫 猛獸不據 攫鳥不搏 (fēng chài huǐ shé bù shì, měng shòu bù jù, jué niǎo bù bó)
o Literal Meaning: Poisonous insects and snakes will not sting him; fierce beasts will not seize him; birds of prey will not strike him.
o Commentary: '蜂蠆虺蛇' (fēng chài huǐ shé) refers to bees, scorpions, vipers, and snakes—small, poisonous, or dangerous creatures. '不螫' (bù shì) means they will not sting or bite. '猛獸' (měng shòu) refers to fierce beasts (tigers, leopards, etc.). '不據' (bù jù) means they will not seize or attack. '攫鳥' (jué niǎo) refers to birds of prey (hawks, eagles, etc.). '不搏' (bù bó) means they will not strike or snatch.
o Interpretation: The infant, abundant in Virtue, is safe from natural threats like poisonous insects, fierce beasts, and birds of prey. This is not because the infant is physically strong, but because it is in a state of harmony with nature, radiating no aggressive energy, fear, or intent to harm, and therefore does not provoke threats. (This is similar to the idea in Chapter 50 that one who is 'good at preserving life' does not encounter danger).
3. 骨弱筋柔而握固 未知牝牡之合而全作 精之至也 (gǔ ruò jīn róu ér wò gù, wèi zhī pìn mǔ zhī hé ér quán zuò, jīng zhī zhì yě)
o Literal Meaning: His bones are weak, his muscles soft, yet his grasp is firm. He does not know of the union of male and female, yet his life force is complete. This is the height of vital essence (Jing).
o Commentary: This describes the physical characteristics of an infant. '骨弱筋柔' (gǔ ruò jīn róu) means the bones are weak and muscles are soft. '而握固' (ér wò gù) means 'yet (而) his grasp (握) is firm (固).' '未知牝牡之合' (wèi zhī pìn mǔ zhī hé) means 'he does not yet (未) know (知) of the union (合) of female (牝) and male (牡),' meaning he lacks sexual desire or knowledge. '而全作' (ér quán zuò) means 'yet (而) it functions (作) completely (全).' This refers to all bodily functions being perfect. '精之至也' (jīng zhī zhì yě) signifies that this is 'the height (至) of vital essence/life force (精).'
o Interpretation: Although the infant's bones and muscles are weak and he lacks sexual knowledge or desire, it is precisely in this state of purity and flexibility that his inner life force (精) is at its peak, giving him a firm grasp and perfect bodily function. This demonstrates a strength and completeness that comes not from artificial knowledge or desire, but from pure life force itself.
4. 終日號而不嗄 和之至也 (zhōng rì háo ér bù shà, hé zhī zhì yě)
o Literal Meaning: He can cry all day without becoming hoarse. This is the height of harmony (He).
o Commentary: '終日號' (zhōng rì háo) means 'to wail/cry loudly (號) all day long (終日).' This describes the infant's intense expression of emotion. '而不嗄' (ér bù shà) means 'yet (而) his voice does not (不) become hoarse (嗄).' '和之至也' (hé zhī zhì yě) signifies that this is 'the height (至) of harmony (和).'
o Interpretation: The reason an infant can cry loudly all day without his voice becoming hoarse is that his life energy (Qi) flows in perfect harmony and balance. Though he may appear externally weak and emotional, his inner being is in a state of perfect 'harmony' (和).
5. 知和曰常 知常曰明 (zhī hé yuē cháng, zhī cháng yuē míng)
o Literal Meaning: To know harmony is called constancy (Chang). To know constancy is called illumination (Ming).
o Commentary: This repeats a line from Chapter 16. '知和曰常' (zhī hé yuē cháng) means 'To know (知) harmony (和) is called (曰) constancy (常).' '和' (hé) is the harmony of all things, and '常' (cháng) is the unchanging law of the Tao. '知常曰明' (zhī cháng yuē míng) means 'To know (知) constancy (常) is called (曰) illumination (明).' '明' (míng) is true wisdom or insight.
o Interpretation: This emphasizes that to know the fundamental harmony of all things (和), like that in the infant's state, is to know the constant, unchanging law of the Tao that pervades the universe (常). And to know this constant law is true illumination (明)—a wisdom that transcends worldly knowledge. It presents the relationship between harmony, constancy, and illumination.
6. 益生曰祥 心使氣曰強 (yì shēng yuē xiáng, xīn shǐ qì yuē qiáng)
o Literal Meaning: To force life's growth is called inauspicious (Xiang). For the mind to force the vital energy is called strength (Qiang).
o Commentary: In '益生曰祥' (yì shēng yuē xiáng), '益生' (yì shēng) means to add to or increase life, to strive excessively or artificially to enhance life. '祥' (xiáng), which can mean auspicious, is used ironically here in a negative sense, meaning 'inauspicious,' 'calamity,' or 'an omen of disaster.' In '心使氣曰強' (xīn shǐ qì yuē qiáng), '心使氣' (xīn shǐ qì) means 'the mind (心) commands/controls/moves (使) the vital energy (氣).' '強' (qiáng) means strong. Here, it signifies an artificial, forced strength, not natural strength.
o Interpretation: Unlike naturally preserving life (攝生), excessively striving to artificially enhance or prolong it (益生) goes against the natural cycle and leads to disaster or inauspicious outcomes. Furthermore, trying to forcibly control the life energy (氣) with the mind (will, intellect) (心使氣) may appear strong on the surface, but it is merely an artificial strength that goes against the natural flow of the Tao and is not true strength.
7. 物壯則老 謂之不道早已 (wù zhuàng zé lǎo, wèi zhī bù dào, dào zǎo yǐ)
o Literal Meaning: When things reach their peak, they begin to grow old. This is called being against the Tao, and what is against the Tao comes to an early end.
o Commentary: '物壯則老' (wù zhuàng zé lǎo) is a recurring line (from Chapters 30, 42), expressing the natural cycle where things begin to decline once they reach their peak of vigor. '謂之不道' (wèi zhī bù dào) means 'this (becoming excessively strong) is called (謂) not of the Tao (不道).' '早已' (zǎo yǐ) means to end early or not last long (see Chapter 30).
o Interpretation: Any being that artificially seeks to maximize its power and vigor to an extreme is acting 'against the Tao,' defying the natural cycle of waxing and waning. Anything that goes against the Tao is unnatural and therefore cannot last long, ultimately leading to an 'early end.' This concludes the chapter with a warning.
🌳 Overall Interpretation
The fifty-fifth chapter discusses what a person of true Virtue (De) looks like and what we should guard against.
The state of most profoundly possessing the natural Virtue (De) that comes from the Tao is like that of a 'newborn infant,' untouched by the ways of the world. A person with such abundant Virtue is safe from any natural threats, such as poisonous insects, fierce beasts, or birds of prey.
A newborn's bones are weak and muscles are soft, yet his grasp is firm. He has no sexual knowledge or desire, yet all his bodily functions are complete. This is because his pure 'vital essence (Jing)' is at its peak. The fact that an infant can cry loudly all day without becoming hoarse is because his life energy is in a 'state of perfect harmony.'
To know this fundamental 'harmony (和)' of all things, like that of the infant, is to know the 'constant law of the Tao (常)' that pervades the universe. And to know this constant law is 'true illumination (明),' a wisdom that transcends worldly knowledge.
However, to artificially enhance or prolong life, rather than nurturing it naturally, leads to 'disaster and inauspicious results.' Furthermore, to forcibly control the life energy (Qi) with the mind (will) may 'appear strong,' but it is merely an artificial strength, not true strength.
For any being to artificially maximize its power and vigor to an extreme is an act that is 'against the Tao,' defying the natural cycle (what peaks must decline). Anything that goes against the Tao is unnatural, and therefore cannot last long and will ultimately come to an 'early end.'
🌟 The Meaning and Importance of Chapter 55
Chapter 55 presents the following core ideas:
- The Newborn Infant Analogy: It uses the newborn infant, with its pure, flexible, and natural life force, as an analogy for the ideal state of abundant Virtue (含德之厚) from the Tao.
- Harmony with Nature and Safety: It shows that the infant's safety from natural threats comes not from physical strength but from a state of being in harmony with nature, which does not provoke attack.
- Inner Strength and Harmony: It highlights the infant's inner strength (握固), complete functioning (全作), and peak life force (精之至) and harmony (和之至), which contrast with its apparent external weakness. It reveals the inherent power of the pure, natural state.
- Harmony (和), Constancy (常), and Illumination (明): It once again proposes that knowing the harmony of all things is to know the eternal law of the Tao, and this is true wisdom.
- Critique of Artificial Effort: It warns that excessive striving for life (益生) and controlling vital energy with the mind (心使氣) are artificial, contrary to the Tao, and lead to danger.
- The Decline of the Overly Strong (物壯則老): Applying the principle of natural cycles to the pursuit of artificial power, it warns that attempts to become overly strong will ultimately lead to decline and ruin.
- The Result of Being Against the Tao (不道): It emphasizes that actions against the principles of the Tao (pursuit of strength) cannot last long and will come to an early end.
Chapter 55 is a chapter that concisely illustrates the Taoist theories of life cultivation, spiritual practice, and worldly conduct through the important analogy of the 'newborn infant.' It profoundly suggests that by abandoning artificial power and desire and embracing a pure and natural state—that is, possessing abundant Virtue—one can attain true vitality, safety, and harmony.
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