In the art of living wisely, when our actions align in harmony with the natural rhythm of the Dao, we acquire the capacity to act with precision, leaving no traces of interference.
The skilled traveler leaves no tracks;
the adept speaker utters no faults;
the master counter needs no tally sticks;
the expert closer uses no bolts or bars, yet nothing can open it;
the master binder uses no cords or knots, yet nothing can untie it.Thus, the sage is always good at saving people –
hence there are no abandoned people;
he is always good at saving things –
hence there are no discarded things.
This is called “inherited illumination” (or “hidden wisdom”).Therefore, the virtuous person is the teacher of the non-virtuous;
the non-virtuous person is the resource for the virtuous.Not to honor one’s teacher,
nor to cherish one’s resource –
though one may seem clever, one is deeply deluded.
This is called the essential mystery.
Note
The Sage perceives intrinsic value in all existential manifestations:
- Virtuous and non-virtuous beings;
- Valuable and seemingly insignificant resources.
“The Sage constantly saves people, hence no beings are disposable; constantly saves things, hence no objects are useless.”
Optimizing human and material potential through:
- Non-dual discernment: Transcending categories of “good/bad”;
- Recognition of complementary functions: Like yin-yang in mutual transformation.
Further Reading
Chapter Eight uses the metaphor of water’s softness and humility to emphasize the wisdom of “non-contention.” Chapter Twenty-Seven, through five parallel structures such as “excel in acting” and “excel in speaking,” specifically illustrates how those of superior skill act without leaving traces and align with nature (e.g., “excel in closing without bolt or bar, yet none can open”). Together, they construct the complete Daoist logic of “non-action, yet nothing is left undone.” While Chapter Eight implies the dialectical idea of “the soft overcoming the hard” (water, though soft, can wear away stone), Chapter Twenty-Seven further demonstrates the superior person’s ability to transcend specific tools and grasp the essence, as seen in “excel in calculation without counting tools.” Together, they reflect the Daoist profound insight into natural laws.
The statement in Chapter Twenty-Seven, “The sage is always adept at saving others, so there are no discarded people,” resonates with the life-valuing philosophy in Chapter Forty-Nine: “The sage has no fixed heart-mind but takes the heart-mind of the people as his own.” Chapter Forty-Nine, through the dialectic of life and death in “entering life and entering death,” emphasizes that the sage should conform to natural laws and cherish life. Chapter Twenty-Seven further clarifies the sage’s inclusive and adaptive attitude toward all beings and things with “no discarded people” and “no discarded things.” Together, they point to the embodiment of the Daoist principle of “the Dao follows nature” in the realm of life.
善行無轍迹，善言無瑕讁；善數不用籌策；善閉無關楗而不可開，善結無繩約而不可解。是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。故善人者，不善人之師；不善人者，善人之資。不貴其師，不愛其資，雖智大迷，是謂要妙。
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