Tao Te Ching Chapter 21

Tao Te Ching Chapter 21 – 虛心 (道德經 第21章)

Paul Peng

Tao Te Ching — Chapter 21: The Empty Heart

道德經 第二十一章 · 虛心 · Lao Tzu · Bilingual Edition with Classical Commentaries

📖 Taoist Scripture 🖋 Lao Tzu 🔢 Chapter 21 of 81 🌐 English & Chinese

Original Text — 原文

孔德之容,唯道是從。道之為物,唯恍唯惚。忧兩恍兩,其中有象;恍兩忧兩,其中有物。窩兩冥兩,其中有精;其精甚真,其中有信。自古及今,其名不去,以閱眾甫。吾何以知眾甫之狀哉?以此。

English Translation — James Legge

The grandest forms of active force
From Dao come, their only source.
Who can of Dao the nature tell?
Our sight it flies, our touch as well.
Eluding sight, eluding touch,
The forms of things all in it crouch;
Eluding touch, eluding sight,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name — what passes not away;
So, in their beautiful array,
Things form and never know decay.

How know I that it is so with all the beauties of existing things? By this (nature of the Dao).

✦ Key Insight

Chapter 21 describes the Dao as the source of all virtue and all things. It is elusive and formless — yet within its vagueness are images, within its obscurity are things, within its depths is pure essence, and within that essence is truth. This is the paradox at the heart of Taoist cultivation: the Dao cannot be grasped, yet it is the only reliable source of all that is real.


Classical Commentaries — 古典注释

王弼注 Wang Bi's Commentary

孔德之容,惟道是從。孔,空也,惟以空為德,然後乃能動作從道。道之為物,惟恍惟忧。恍忧無形,不繫之歎。忧兩恍兩,其中有象;恍兩忧兩,其中有物。以無形始物,不繫成物,萬物以始以成,而不知其所以然,故曰,恍兩忧兩,忧兩恍兩,其中有象也。窩兩冥兩,其中有精;窩、冥,深遠之歎,深遠不可得而見。然而萬物由之,其可得見,以定其真。故曰,窩兩冥兩,其中有精也。其精甚真,其中有信。信,信驗也。物反窩冥,則真精之極得,萬物之性定。故曰,其精甚真,其中有信也。自今及古,其名不去,至真之極,不可得名,無名則是其名也。自古及今,無不由此而成,故曰,自古及今,其名不去也。以閱眾甫。眾甫,物之始也。以無名說萬物始也。吾何以知眾甫之狀哉?以此。此上之所雲也。言吾何以知萬物之始於無哉,以此知之也。

Wang Bi explains that great virtue follows only the Dao. The Dao is vague and elusive, yet within it are images, things, and essence. This essence is utterly real and contains trustworthy truth. From ancient times to the present, its name has never departed. Through it, we understand the beginning of all things.

河上公注 Heshang Gong's Commentary

孔德之容,孔,大也。有大德之人,無所不容,能受婢濁,處謙卑也。惟道是從。惟,獨也。大德之人,不隨世俗所行,獨從於道也。道之為物,惟怡惟忧。道之於萬物,獨怡忧往來,於其無所定也。忧兩怡兩,其中有象;道惟忧怡無形,之中獨有萬物法象。怡兩忧兩,其中有物。道惟怡忧,其中有一,經營生化,因氣立質。窩兩冥兩,其中有精,道惟窩冥無形,其中有精實,神明相薄,陰陽交會也。其精甚真,言存精氣,其妙甚真,非有飾也。其中有信。道匿功藏名,其信在中也。自古及今,其名不去,自,從也。自古至今,道常在不去。以閱眾甫,閱,稟也。甫,始也。言道稟與,萬物始生,從道受氣。吾何以知眾甫之然哉。吾何以知萬物從道受氣。以此。此,今也。以今萬物皆得道精氣而生,動作起居,非道不然。

Heshang Gong says the person of great virtue receives everything, including disgrace, and dwells in humility, following only the Dao. The Dao drifts elusively, yet within it are the patterns of all things. Within its profound darkness lies true essence — the pure vital energy that gives life.


Primary Sources: Lao Tzu, Tao Te Ching (道德經), trans. James Legge (1891). Commentaries: Wang Bi (王弼, 226–249 CE); Heshang Gong (河上公, Han Dynasty).
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Paul Peng — Zhengyi Taoist Priest, Longhu Mountain

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Paul Peng

Paul Peng is a Zhengyi Taoist priest from Longhu Mountain, Jiangxi — the ancestral home of the Celestial Masters' tradition. Ordained at 25 after a dream from the Celestial Master, he has practiced for 25 years under Master Zeng Guangliang. He is the curator of this store, which is officially authorized by Tianshi Fu. All items are consecrated at the temple by the resident priest team.

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