[sic]:
The Tao often does nothing and does nothing. If the prince can keep it, all things will be self-transformed. I want to do it, and I will make it a nameless simplicity. The nameless simplicity will not be desired. If you don't want to be quiet, the world will be self-determined.
[Translation]:
The Great Dao is always left to nature and does nothing, but there is nothing it cannot do. If the king can follow the way, all things will be self-nourishing. If someone has the idea of making a difference during self-upbringing, I will use the nameless simplicity to calm him. All things acting in a nameless state of simplicity will become desireless. If all things have no desires and are quiet and indifferent, then the world will settle down by itself.
This chapter is the last chapter of the Tao Sutra, where Lao Tzu applies the concept of "Tao" to his ideal of governing the Tao – natural non-action.
In Lao Tzu's view, if the rulers can govern according to the laws of the "Tao", conform to nature, and not interfere excessively, then the people will enjoy a free life and be able to develop themselves.
Their lives will become natural and peaceful. Lao Tzu expounded and explained the idea of "non-action" many times in this book.
The chapter begins with the words, "The Tao always does nothing and does nothing." Lao Tzu's "Dao" is different from the gods of any religion, God has a will and purpose, while "Dao" is impersonal. It created all things, but it does not dominate all things, but obeys the natural laws of all things, so "non-action" is actually not reckless and forceful, that is, non-action. Then, Lao Tzu introduced the concept of "Dao" into social life and talked about the application of the law of "Dao" in human society.
Lao Tzu demanded that the rulers should also follow the law of "doing nothing and doing nothing" in the social and political aspects.
In the end, Lao Tzu came to the conclusion that "if you want to do it, I will use the nameless simplicity of the town".
Lao Tzu believed that the ideal ruler only needed to adhere to the principle of "Tao" to realize the ideal society and let the world naturally settle down.
In this chapter, some people interpret "zhen" as "suppression", and accordingly believe that Lao Tzu supports violence against the people, that is, harsh repression against the **.
However, we believe that this interpretation is contrary to Lao Tzu's original intention. Here, "repression" should be understood as "subduing", "calming", rather than "suppression" by force.
Therefore, we can conclude that Lao Tzu does not represent the interests of the slave-owning ruling class, but considers the problem from the perspective of the development and progress of human society, and represents the interests and wishes of the whole society.
This shows that Lao Tzu has a sense of historical responsibility deep in his heart, so his thinking is progressive and positive.