Chapter 62 of Laozi's Tao Te Ching is a chapter that once again emphasizes the greatness and universality of the Tao (道), the source of all things. It states that the Tao is the ultimate sanctuary and refuge for all beings, a precious treasure to the good, and even a place of protection for those who are not good to avoid harm. It also suggests that following the Tao is far more valuable than splendid ceremonies or rare treasures, and it argues that by acting in accordance with the Tao, one can naturally overcome evil and benefit the world.
📜 Original Text (原文)
道者萬物之奧
善人之寶
不善人之所保
美言可以市
尊行可以加人
人之不善 何棄之有
故立天子 置三公
雖有拱璧以先駟馬
不如坐進此道
📃 Meaning of the Original Text
The Tao is the deep source and sanctuary of all things.
It is the treasure of the good person.
It is the protector of the person who is not good.
Fine words can be traded in the market,
Honorable deeds can elevate one above others,
But why should a person's lack of goodness be reason to abandon them?
Therefore, when the Emperor is enthroned and the Three Ministers are appointed,
Though one may offer a great jade disk preceding a team of four horses,
It is not as good as sitting still and advancing in this Tao.
🌲 Line-by-Line Translation
道者萬物之奧 (dào zhě wàn wù zhī ào)
The Tao is the deep source and sanctuary of all things.
善人之寶 (shàn rén zhī bǎo)
It is the treasure of the good person.
不善人之所保 (bù shàn rén zhī suǒ bǎo)
It is the protector of the person who is not good.
美言可以市 尊行可以加人 (měi yán kě yǐ shì, zūn xíng kě yǐ jiā rén)
Fine words can be traded in the market, honorable deeds can elevate one above others,
人之不善 何棄之有 (rén zhī bù shàn, hé qì zhī yǒu)
But why should a person's lack of goodness be reason to abandon them?
故立天子 置三公 雖有拱璧以先駟馬 不如坐進此道 (gù lì tiān zǐ, zhì sān gōng, suī yǒu gǒng bì yǐ xiān sì mǎ, bù rú zuò jìn cǐ dào)
Therefore, when the Emperor is enthroned and the Three Ministers are appointed, though one may offer a great jade disk preceding a team of four horses, it is not as good as sitting still and advancing in this Tao.
💧 Verse-by-Verse Commentary and Interpretation (逐句解說與解釋)
1. 道者萬物之奧 (dào zhě wàn wù zhī ào)
o Literal Meaning: The Tao is the sanctuary of all things.
o Commentary: '道者' (dào zhě) means 'that which is the Tao.' In '萬物之奧' (wàn wù zhī ào), '萬物' (wàn wù) is 'the ten thousand things,' or all things in existence. '奧' (ào) has meanings of the innermost part of a room, a sanctuary, a refuge, a source, or a profound place.
o Interpretation: The Tao is the ultimate source to which all things in the world belong and return. It is the inherent essence deep within their existence and a refuge where all beings can find rest and shelter. This emphasizes the comprehensive and fundamental nature of the Tao.
2. 善人之寶 (shàn rén zhī bǎo)
o Literal Meaning: The treasure of the good person.
o Commentary: '善人之寶' (shàn rén zhī bǎo) means 'the treasure (寶) of the good person (善人).' A '善人' (shàn rén) is one who follows the Tao and practices virtue. '寶' (bǎo) is something precious and valuable, to be cherished and kept safe.
o Interpretation: For those who follow the Tao and practice goodness, the Tao is like their most precious treasure. This suggests that the Tao is the ultimate value, far surpassing worldly wealth or fame.
3. 不善人之所保 (bù shàn rén zhī suǒ bǎo)
o Literal Meaning: That by which the person who is not good is protected.
o Commentary: '不善人' (bù shàn rén) is a person who is not good, or an evil person. '之所保' (zhī suǒ bǎo) means 'that by which (所) one is protected/preserved/sheltered (保).' It signifies a place of protection or a source of refuge.
o Interpretation: While the Tao is a treasure to the good, it also serves as a refuge for those who are not good, allowing them to preserve their lives and maintain their existence within its universal and natural flow. The Tao acts impartially upon all beings, transcending conventional notions of good and evil, and leaving open the possibility of redemption even for the wicked. (This connects to Chapter 5, 'Heaven and Earth are not humane' - 天地不仁).
4. 美言可以市 尊行可以加人 (měi yán kě yǐ shì, zūn xíng kě yǐ jiā rén)
o Literal Meaning: Fine words can be used for trade; honorable deeds can be used to elevate oneself above others.
o Commentary: '美言' (měi yán) means beautiful words, plausible speech, or ornate rhetoric. '可以市' (kě yǐ shì) means 'can be used to trade/sell in the market (市),' implying it can be used for worldly gain. '尊行' (zūn xíng) means respectable actions, morally impressive deeds, or honorable conduct. '可以加人' (kě yǐ jiā rén) means 'can be used to add to/surpass others (加人),' implying it can make one appear superior or gain respect.
o Interpretation: This line draws a contrast: in the world, fine words and honorable deeds can be used to gain worldly benefits (profit) or to appear superior to others. However, these are different from the fundamental value of the Tao. It suggests that such superficial goodness or ethical actions are distinct from the essence of the Tao.
5. 人之不善 何棄之有 (rén zhī bù shàn, hé qì zhī yǒu)
o Literal Meaning: The not-goodness of a person, how can it be abandoned?
o Commentary: '人之不善' (rén zhī bù shàn) means 'a person's lack of goodness/evil.' In '何棄之有' (hé qì zhī yǒu), '何' (hé) is 'how,' '棄之' (qì zhī) is 'to abandon it (the not-goodness),' and '有' (yǒu) gives the sense of a rhetorical question, 'how can there be...?' In essence, 'How can they be cast away?'
o Interpretation: In the context that the Tao also protects the 'not-good,' this line states that even the 'not-good' aspect of humanity cannot be completely abandoned or excluded from the universal providence of the Tao. It re-emphasizes that the Tao is a fundamental force that embraces all existence beyond good and evil, suggesting that from the perspective of the Tao, even human evil is an inseparable part of nature.
6. 故立天子 置三公 雖有拱璧以先駟馬 不如坐進此道 (gù lì tiān zǐ, zhì sān gōng, suī yǒu gǒng bì yǐ xiān sì mǎ, bù rú zuò jìn cǐ dào)
o Literal Meaning: Therefore, when enthroning an emperor and appointing the three ministers, although there may be a ceremony with a large jade disk preceding a four-horse chariot, it is not as good as sitting and advancing in this Tao.
o Commentary: '故' (gù) is 'therefore,' drawing a conclusion from the Tao's greatness and universality. '立天子 置三公' (lì tiān zǐ, zhì sān gōng) refers to the important state rituals of enthroning an Emperor (天子) and appointing the highest officials (三公). '雖有' (suī yǒu) means 'although there is.' '拱璧' (gǒng bì) is a large jade disk held with both hands, a very precious gift or symbol. '以先駟馬' (yǐ xiān sì mǎ) means 'to precede (先) a four-horse chariot (駟馬),' describing the grandest part of a state ceremony. '不如' (bù rú) means 'is not as good as.' '坐進此道' (zuò jìn cǐ dào) means 'to sit (坐) and advance (進) in this Tao (此道).' 'Sitting' implies a state of quietness and peace, or inner cultivation. 'This Tao' refers to the Tao of the Tao Te Ching.
o Interpretation: No matter how grand and important a state ceremony is (like an enthronement), with the most precious gifts (jade) and displays of power (chariots), it is merely an external formality. What is truly important and valuable is not these external displays, but quietly sitting, emptying the mind, and following and practicing the principles of the Tao ('坐進此道'). This emphasizes that the Tao is a far more fundamental and essential value than external authority or formal rituals, once again stressing the importance of Wu Wei and inner cultivation.
🌳 Overall Interpretation
The sixty-second chapter speaks of how great and universal the Tao, the source of all things, truly is.
The 'Tao' is the 'deep source and sanctuary' to which all things in the world belong and return. For the 'good person' who follows the Tao and practices goodness, the Tao is like their most 'precious treasure.' And remarkably, it also serves as a 'refuge where even those who are not good can find protection.' This is because the Tao is a fundamental force that acts impartially on all beings, without discriminating between good and evil.
In the world, fine words and plausible arguments can be 'traded in the market to gain profit,' and morally impressive actions can be used to 'appear superior and be respected' by others. But these are merely external forms. Even a person's 'lack of goodness' cannot be completely 'abandoned or excluded' from the universal providence of the Tao. The Tao is the source that embraces everything.
Therefore, no matter how grand and important a state ceremony may be—like enthroning a king and appointing high officials with the most precious gifts (jade) and displays of power (chariots)—it is merely an external formality. What is truly important and valuable is not such pageantry, but **quietly sitting, emptying the mind, and 'following and practicing the principles of this Tao.'**
🌟 The Meaning and Importance of Chapter 62
Chapter 62 presents the following core ideas:
- The Universality and Primacy of the Tao: It emphasizes that the Tao is the deep source (奧) and sanctuary of all things, a universal force that provides benefit and protection to all beings, transcending good and evil.
- The Value of the Tao: It presents the Tao as a far more fundamental and ultimate value than worldly gain, fame, or superficial goodness. The paradoxical expression of it being a 'treasure to the good' and a 'protector of the not-good' reveals the Tao's greatness.
- Essence Over Appearance: It stresses that inner cultivation by practicing the Tao (坐進此道) is far more important and valuable than grand state ceremonies or symbols of authority (拱璧, 駟馬), suggesting a focus on substance over form.
- Benefit Through the Tao: It indirectly suggests that following the Tao is the fundamental way to overcome evil (as it protects the 'not-good') and benefit the world.
Chapter 62 provides a profound explanation of the greatness and universal influence of the Tao as the source of all things. It emphasizes that the Tao is the ultimate sanctuary for all beings, and that a life following the Tao is far more fundamental and valuable than external authority or wealth. It particularly suggests to rulers that inner cultivation of the Tao is more important than external rituals or authority, clearly demonstrating the core values of Taoist philosophy.
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