Tao Te Ching Chapter 29 – 無為 (道德經 第29章)

Tao Te Ching Chapter 29 – 無為 (道德經 第29章)

Paul Peng

Tao Te Ching — Chapter 29: Taking No Action

道德經 第二十九章 · 無為 · Lao Tzu · Bilingual Edition with Classical Commentaries

📖 Taoist Scripture 🖋 Lao Tzu 🔢 Chapter 29 of 81 🌐 English & Chinese

Original Text — 原文

將欲取天下而為之,吾見其不得已。天下神器,不可為也,為者敗之,執者失之。
故物或行或隨;或歔或吹;或強或篡;或挫或隳。
是以聖人去甚,去奄,去泰。

English Translation — James Legge

If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it.

The course and nature of things is such that what was in front is now behind; what warmed anon we freezing find. Strength is of weakness oft the spoil; the store in ruins mocks our toil.

Hence the sage puts away excessive effort, extravagance, and easy indulgence. As shown in the restraint of force, the way of the Dao is never to press things to extremes.

✦ Key Insight

Chapter 29 is Lao Tzu's warning against the will to control. The world is a sacred vessel (shen qi 神器) — it cannot be seized or manipulated. Those who act upon it destroy it; those who grasp it lose it. All things move in pairs of opposites: leading and following, warming and cooling, strong and weak, rising and falling. The sage responds by removing three excesses: the extreme, the extravagant, and the indulgent.


Classical Commentaries — 古典注释

王弼注 Wang Bi's Commentary

將欲取天下而為之,吾見其不得已。天下神器,神,無形無方也。器,合成也。無形以合,故謂之神器也。不可為也,為者敗之,執者失之。萬物以自然為性,故可因而不可為也。可通而不可執也。物有常性,而造為之,故必敗也。物有往來而執之,故必失矣。故物或行或隨,或歔或吹。或強或篡,或挫或隳。是以聖人去甚,去奄,去泰。凡此諸或,言物事逆順反覆,不施為執割也。聖人達自然之至,暢萬物之情,故因而不為,順而不施。除其所以迷,去其所以惑,故心不亂而物性自得之也。

Wang Bi warns that those who try to seize the world through action will fail — the world is a spiritual vessel that cannot be manipulated. Those who act destroy it, those who grasp lose it. The sage therefore abandons extremes, extravagance, and excess.

河上公注 Heshang Gong's Commentary

將欲取天下欲為天下主也。而為之,欲以有為治民。吾見其不得已。我見其不得天道人心已明矣,天道惡煩濁,人心惡多欲。天下神器,不可為也。器,物也。人乃天下之神物也,神物好安靜,不可以有為治。為者敗之,以有為治之,則敗其質性。執者失之。強執教之,則失其情實,生於詐偽也。故物或行或隨,上所行,下必隨之也。或歔或吹,歔,溫也。吹,寒也。有所溫必有所寒也。或強或篡,有所強大,必有所篡弱也。或挫或隳。載,安也。隳,危也。有所安必有所危,明人君不可以有為治國與治身也。是以聖人去甚,去奄,去泰。甚謂貪淫聲色。奄謂服飾飲食。泰謂宮室臺榭。去此三者,處中和,行無為,則天下自化。

Heshang Gong warns that trying to rule the world through action violates its nature. The world is a spiritual vessel — the spirit loves stillness and cannot be governed by interference. All things move in cycles. The sage removes excess, extravagance, and indulgence.


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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