Volume II — Te

The Tao Is the Sanctuary of All Things

Chapter 62 of the Tao Te Ching

道者萬物之奧。善人之寶，不善人之所保。美言可以市，尊行可以加人。人之不善，何棄之有？故立天子，置三公，雖有拱璧以先駟馬，不如坐進此道。古之所以貴此道者何？不曰：以求得，有罪以免耶？故為天下貴。

The Tao is the sanctuary of all things— treasure of the good person, protection of the one who is not good. Beautiful words can be traded in the marketplace. Noble conduct can win respect among people. But those who are not good— why should they be abandoned? Therefore, when the Son of Heaven is enthroned and the Three Ministers are installed, though one presents jade discs followed by teams of four horses, this cannot compare to sitting still and offering this Tao. Why did the ancients prize this Tao so highly? Did they not say: "Through it, those who seek will find. Through it, those with guilt will be pardoned"? Therefore it is the most honored thing under heaven.

Commentary

This verse reveals the Tao as the ultimate refuge and the supreme offering. "The Tao is the sanctuary of all things"—dao zhe wan wu zhi ao (道者萬物之奧). Ao (奧) is the innermost chamber, the hidden sanctuary, the mysterious depth. The Tao is not merely the origin of all things but their continuing refuge, the secret center to which all can return. "Treasure of the good person, protection of the one who is not good"—shan ren zhi bao, bu shan ren zhi suo bao (善人之寶，不善人之所保). The Tao serves both: for the good person, it is a treasure to be cultivated and enjoyed; for the one who has strayed, it is the protection that allows return. The Tao does not discriminate; it receives all who turn toward it. "Beautiful words can be traded in the marketplace. Noble conduct can win respect among people"—mei yan ke yi shi, zun xing ke yi jia ren (美言可以市，尊行可以加人). These are worldly goods: eloquence brings profit; virtue brings honor. But neither of these reaches the depth of the Tao. "Those who are not good—why should they be abandoned?"—ren zhi bu shan, he qi zhi you (人之不善，何棄之有)? This is the Tao's mercy: no one is beyond its reach, no one excluded from its refuge. "When the Son of Heaven is enthroned and the Three Ministers are installed"—gu li tian zi, zhi san gong (故立天子，置三公). The verse turns to the highest ceremonies of state. "Though one presents jade discs followed by teams of four horses"—sui you gong bi yi xian si ma (雖有拱璧以先駟馬). These are magnificent offerings: bi (璧) is the jade disc symbolizing heaven, and si ma (駟馬) is the team of four horses drawing the ceremonial chariot. "This cannot compare to sitting still and offering this Tao"—bu ru zuo jin ci dao (不如坐進此道).

The full commentary continues with deeper analysis of internal cultivation, classical perspectives, and cross-references. Read the complete chapter →

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