Original Text
The movement of the Way is a cycle of recurring changes, and its function is subtle and gentle. All things under heaven are born from the visible and tangible, yet the visible and tangible are born from the invisible and intangible.
Guide
The law of the Way is one of constant cyclical return. Softness and weakness are the key to the Way's effective functioning. All tangible things grow and operate according to the Way, yet the Way itself is formless and empty; thus Laozi also says, "All things under heaven are born of the tangible, and the tangible is born of the intangible."Analysis
In this chapter, Laozi presents several important conclusions: one is that "reversal is the movement of the Dao," meaning the development and movement of all things proceed in the opposite direction. Another is that "weakness is the function of the Dao," where the function of the Dao refers to the way it operates. Using weakness rather than strength is because of the reversal movement of the Dao—using weakness can lead to strength, whereas using strength can lead to weakness. The third point is that "all things arise from being, and being arises from non-being."
In this chapter, Laozi reaffirms the relationship between the Dao and De: the Dao is not only formless but also wordless and actionless; people cannot truly know it, and what they can know is merely the virtue of the Dao. Therefore, De is the attribute of the Dao.
Laozi believed that "the movement of the Way involves reversal." This can be understood as the law of motion and change being cyclical, with everything around us in constant, unending flux. A cicada's shell hangs on a branch, but the cicada itself is gone; we search everywhere, and from deep within the leaves comes its chirping—its wings have hardened, and it has hidden in the dense foliage to sing. Yet this does not last long; as summer fades, its life comes to an end. The next summer, the cicada's song rises again, cycling endlessly without decay.
Laozi also said, "Weakness is the function of the Tao." This means that when the Tao operates, it uses gentle and yielding methods, following the natural course and allowing all things to develop and change according to their own laws, never interfering forcefully or imposing its will, but leaving ample space for all beings to grow freely. The Tao gives birth to all things but does not dominate them, does not claim them as its own, and does not subject them to its power. If rulers of the world can align with the Tao, emulate its ways, and govern with gentleness, they will surely win the support and affection of the people, drawing them to their side.
From the above, it can be seen that the virtue of the Great Way is cyclical return and gentle compliance. All things in the world are born from the Way, so they should naturally conform to the virtue of the Way, only then can they grow, develop, and operate normally. Once they violate the virtue of the Way, they will be abandoned by the Great Way, because all things are conceived and generated by the Great Way, which exactly corresponds to the opening of Laozi's "Dao De Jing" where it mentions, "Being, the mother of all things."
"All things under heaven are born of being; being is born of non-being." Here we must also note that the nurturing state of the great Dao originates from the chaotic, undifferentiated state of non-being, which exactly echoes Laozi's statement in Chapter One: "Non-being names the beginning of heaven and earth." Thus, the virtue of the Dao refers to the state of non-being. Humans exist in the universe like a single grain in the vast ocean, utterly insignificant. Yet we delight in exaggerating the value of individual existence—this is a manifestation of delusion. Once delusion arises, people violate natural laws and act arbitrarily. Arbitrary action is a blatant rebellion against the Dao, commonly seen in real life through polluting the environment, deforestation, indiscriminate killing, and so on. If humans believe themselves to be powerful and wise, they fall into the error of arrogance, which is also a sign of self-ignorance, leading inevitably to self-destruction. How can we avoid such an outcome? It requires people to soberly assess themselves, reflect in a timely manner, align with the natural way, and understand that life and death are both natural. Only by achieving this can we avoid the self-destruction caused by delusion.
Human life is but a brief journey, starting from the origin and eventually returning to it; this cyclical recurrence is irreversible and does not shift with human will. Where there is life, there is death—this is the natural law of the Tao, unchangeable by anyone. Since we cannot alter the cycle of birth, aging, sickness, and death, why not face it all with equanimity?