Dao De Jing – Chapter 62

This chapter from Tao Te Ching – Dao De Jing centers on the Dao as the origin of all things and a universal law, emphasizing its all-encompassing inclusivity and redemptive power transcending moral binaries. Both the virtuous (those aligned with the Dao) and the non-virtuous (those yet to awaken to it) can benefit from the Tao’s grace. Laozi rejects using moral standards to exclude others, advocating instead for transforming the unawakened through gracious words and noble deeds. This reflects the Tao’s boundless compassion and salvific function. By embodying the Tao, one achieves self-cultivation and avoids grave missteps.

The Dao is the hidden sanctuary of all things—
the treasure of the virtuous, and the refuge of the non-virtuous.

Fine words can win a market;
noble conduct can inspire others.

Even if a person is not virtuous, how can they be cast aside?

Thus, when crowning an emperor or appointing the Three Dukes,
though one may offer precious jade disks preceded by teams of four horses,
it is still not as valuable as offering the Dao itself.

Why did the ancients so highly esteem this Dao?
Was it not because one who seeks finds fulfillment,
and one who has committed offenses may thereby be spared?

Therefore, it is honored throughout the world.

Note

This chapter underscores the Dao’s role as both a metaphysical truth and a practical guide for ethical living, where humility and inclusion dissolve conflict.

True virtue flows from the Tao’s impartiality. By releasing moral absolutes and embracing compassionate action, we mirror the Tao’s power to “save without saving”—guiding all beings back to their innate harmony.

Further Reading

• Chapter 57: Both belong to the discourse on governance. Chapter 57 proposes “governing the state with rectitude….win the world by non-interference.” This chapter, through the contrast of “Though one may install the Son of Heaven and set up the three high ministers, presenting the ceremonial jade disc followed by a team of four horses, this is not as good as offering this Dao while seated,” emphasizes that governance should be rooted in the “Dao” rather than relying on power and ritual objects.
• Chapter 77: They share the same lineage in their view of “the way of heaven.” Chapter 77 expounds that “the way of heaven is to diminish the excessive and supplement the deficient.” This chapter, through the discussion of “having faults, one is forgiven,” reflects the forgiving and inclusivity aspect of the heavenly way, illustrating that the “Dao” can offer refuge to all, regardless of their goodness or lack thereof.

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。