Tao Te Ching Chapter 58 – 順化 (道德經 第58章)

Tao Te Ching Chapter 58 – 順化 (道德經 第58章)

Paul Peng

Tao Te Ching — Chapter 58: Transformation According to Circumstances

道德经 第五十八章 · 顺化 · Lao Tzu · Bilingual Edition with Classical Commentaries

📖 Taoist Scripture 🖋 Lao Tzu 🔲 Chapter 58 of 81 🌐 English & Chinese

Original Text — 原文

其政闷闷,其民淳淳;其政察察,其民缺缺。祸兮福之所倚,福兮祸之所伏。孰知其极?其无正。正复为奇,善复为妖。人之迷,其日固久。是以圣人方而不割,廉而不刿,直而不肆,光而不耀。

English Translation — James Legge

The government that seems the most unwise, oft goodness to the people best supplies; that which is meddling, touching everything, will work but ill, and disappointment bring.

Misery! — happiness is to be found by its side! Happiness! — misery lurks beneath it! Who knows what either will come to in the end?

Shall we then dispense with correction? The method of correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people on this point has indeed subsisted for a long time. As shown in Chapter 57, the more laws and prohibitions, the more disorder — lenient government is the Dao’s way.

Therefore the sage is like a square which cuts no one with its angles; like a corner which injures no one with its sharpness. He is straightforward, but allows himself no license; he is bright, but does not dazzle.

✦ Key Insight

Chapter 58 opens with one of Lao Tzu’s most memorable paradoxes: lenient government produces honest people; meddlesome government produces discontent. Then comes the great reversal: misery and happiness are intertwined, each hiding within the other. No fixed standard of ‘correct’ exists — correctness turns into distortion, goodness turns into evil. The people have been confused about this for a long time. The sage’s response is not to impose but to embody: square without cutting, sharp without wounding, straight without overstepping, bright without dazzling.


Classical Commentaries — 古典注释

王弼注 Wang Bi's Commentary

其政闷闷,其民淳淳。言善治政者,无形无名,无事无政可举,闷闷然,卒至于大治。其民无所争竞,宽大淳淳。其政察察,其民缺缺。立刑名,明赏罚,以检奸伪,故曰察察也。殊类分析,民怀争竞,故曰其民缺缺也。祸兮福之所倚,福兮祸之所伏。孰知其极?其无正。言谁知善治之极乎!唯无可正举,无可形名,闷闷然而天下大化,是其极也。正复为奇,以正治国,则便复以奇用兵矣。善复为妖。立善以和万物,则便复有妖之患也。人之迷,其日固久。是以圣人方而不割,以方导物,舍去其邪,不以方割物,所谓大方无隅。廉而不刿,廉,清廉也;刿,伤也。直而不肆,以直导物,令去其僻,而不以直激沸于物也。光而不耀。以光鉴其所以迷,不以光照求其隐慝也。此皆崇本以息末,不攻而使复之也。

Wang Bi describes how indifferent government leads to honest people, while meddlesome government leads to discontent. Misfortune depends on fortune, fortune hides misfortune. The sage is square without cutting, sharp without wounding, straight without overstepping, bright without dazzling.

河上公注 Heshang Gong's Commentary

其政闷闷,其政教宽大,闷闷昧昧,似若不明也。其民淳淳,政教宽大,故民淳淳富厚,相亲睦也。其政察察,其政教急疾,言决于口,听决于耳也。其民缺缺,政教急疾,民不聊生,故缺缺日以疏薄。祸兮福所倚,倚,因也。夫福因祸而生,人遭祸而能悔过责己,修道行善,则祸去福来。福兮祸所伏。祸伏匿于福中,人得福而为骄恣,则福去祸来。孰知其极,祸福更相生,谁能知其穷极时。其无正,谓人君不正其身,其无国也。正复为奇,奇,诈也。人君不正,下虽正,复化上为诈也。善复为妖。善人皆复化上为妖祥也。人之迷,其日固久。言人君迷惑失正以来,其日已固久。是以圣人方而不割,圣人行方正者,欲以率下,不以割截人也。廉而不害,圣人廉清,欲以化民,不以伤害人也。直而不肆,肆,申也。圣人虽直,曲己从人,不自申也。光而不耀。圣人虽有独见之明,当如暗昧,不以耀乱人也。

Heshang Gong says lenient government makes people prosperous and kind. Strict government makes people desperate. Misfortune gives birth to fortune; fortune hides misfortune. The sage is upright without cutting, honest without hurting, bright without dazzling.


Primary Sources: Lao Tzu, Tao Te Ching (道德经), 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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