Original Text
The Way always acts without force, yet nothing remains undone. If rulers can abide by the Way and govern without interference, all things under heaven will develop naturally according to their own laws. When their spontaneous growth gives rise to desire, I will subdue it with the uncarved simplicity of the Way. Conquering it with the uncarved simplicity of the Way will quell the craving for more. Without desire, there is natural stillness and non-action, and all things under heaven will settle into stability and peace of their own accord.
Guide
If a ruler governs according to the principles of the Tao, following the natural course without undue interference, the people will be free and self-cultivating. After things have developed on their own, desires will arise, but through the truth and simplicity of the Tao, these can be resisted, thereby bringing the world to natural peace.
Analysis
This chapter is the final chapter of Laozi's Dao De Jing, which consists of thirty-seven chapters primarily discussing the concept, form, meaning, value, and laws of the Dao. The content of this chapter is essentially the same as that of Chapter 35, with the central theme being "action through non-action," which represents Laozi's philosophy of natural governance and holds a core position in his ideological system. Laozi believed that the most perfect method of governing the world is "non-action," meaning to act naturally in accordance with the principles of the Dao. By following the Dao, one will naturally embark on the right path.
In this chapter, Laozi emphasizes again that the foundation of governing a state lies in non-action, and the foundation of governing the people lies in making them desireless. When the common people violate the way of heaven and rebel, rulers should avoid imposing punishments as much as possible, and certainly not use military force to suppress them, but instead educate and transform them with simplicity and desirelessness. Laozi believes that only when rulers follow the great way and practice non-action governance will the people be unrestrained and free. In Chapter 25, Laozi mentioned that the way follows nature, meaning that nature is non-active, so the way is also non-active. What is non-action? It is stillness, simplicity, and desirelessness. If rulers handle state affairs according to the principles of the way, they will not harm the people, and the people will not breed greed, thus enabling them to live a natural and peaceful life.
The concept of non-action is repeatedly elaborated and explained in Laozi's Tao Te Ching. The first sentence of this chapter states, "The Tao never acts, yet nothing is left undone." How should we understand Laozi's Tao? The Tao differs from the gods in religion. Religious gods are personified, possessing will and desires; the Tao, however, is not personified, yet it creates all things, governs all things, and conforms to the natural reproduction, development, elimination, and renewal of all things. Therefore, the precise meaning of non-action is not to act recklessly or forcefully. The second sentence introduces human society, discussing the application of the Tao's principles in human governance. Since the Tao in nature "never acts, yet nothing is left undone," Laozi requires rulers to follow the Tao in their conduct, meaning that in state affairs, they should also govern according to the principle of "acting without action," leading to the conclusion that "when desires arise, I will subdue them with the simplicity of the nameless." Here, "subdue" means to conquer, not to suppress by force.
How can the principles of the Dao be applied in human society? Laozi said that as long as rulers adhere to the Dao and follow the principle of "acting through non-action," they will achieve the ideal society where "the world will naturally be at peace." The great Dao acts through non-action, always operating according to its own course, allowing the entire universe to be harmonious and orderly; rulers who practice non-action, always following natural and social laws, can bring great order to the state and stability to the people; individuals who practice non-action, always abiding by the Dao of nature and the laws of life, can attain health and longevity. Here, the universe, society, and life are the "substance" and "existence," while natural laws, social laws, and life laws are the "emptiness" and "non-existence." Substance and emptiness, existence and non-existence form a relationship of unity of opposites. Therefore, to govern substance and existence, one must first abide by emptiness and non-existence. Natural laws are eternal and unchanging, so the purpose of non-action is to seek "simplicity," that is, social and life laws that conform to natural laws. Governing the state with law and cultivating the self with simplicity is the way to realize the realm of "acting through non-action."