Original Text and Transliteration
Classical Chinese Text
持而盈之，不如其已。 [1]
揣而銳之，不可長保。 [2]
金玉滿堂，莫之能守。 [3]
富貴而驕，自遺其咎。 [4]
功遂身退，天之道。 [5]
Pinyin Romanization
Chí ér yíng zhī, bù rú qí yǐ.
Chuǎi ér ruì zhī, bù kě cháng bǎo.
Jīn yù mǎn táng, mò zhī néng shǒu.
Fù guì ér jiāo, zì yí qí jiù.
Gōng suì shēn tuì, tiān zhī dào.
Contextual Framework
Chapter 9 of the Daodejing resides within the first section (Dao Jing) of Laozi’s philosophical masterpiece, a text traditionally dated to around the 6th century BCE, though the oldest excavated fragments date to the 4th century BCE[6]. As one of the foundational texts of Daoism, the Daodejing presents philosophical insights through concise, often paradoxical statements that encourage reflection on natural principles and human conduct.
Linguistic Analysis
The chapter employs several recurring grammatical structures and parallel constructions, characteristic of classical Chinese prose. Each line presents a specific example or illustration followed by a consequence or principle, creating a rhythmic pattern that enhances memorability and impact[7]. The use of contrasting pairs (filling/stopping, sharpening/preserving, wealth/inability to guard) reinforces the central theme of moderation and restraint.
Thematic Interpretation
The Principle of Moderation
The opening couplet establishes the chapter’s central theme: “Holding until full is not as good as stopping in time.” This statement encapsulates a fundamental Daoist principle—knowing when to stop is more valuable than pursuing something to its extreme[8]. The imagery of filling a vessel to its brim serves as a powerful metaphor for human tendencies toward excess, whether in accumulation of possessions, pursuit of status, or development of skills.
Natural Limits and Sustainability
The second couplet transitions to another metaphor: “Tempering a blade too sharp, its edge cannot be long preserved.” This evokes the counterintuitive principle that excessive refinement leads to fragility rather than strength. Through this metallurgical metaphor, Laozi suggests that pushing anything—whether material objects or human capabilities—beyond their natural limitations inevitably results in diminished durability and functionality[9].
Material Excess and Security
The chapter then addresses material wealth: “A hall filled with gold and jade cannot be securely guarded.” This observation reveals the paradoxical relationship between accumulation and vulnerability—the more one possesses, the more difficult it becomes to maintain and protect these possessions. The imagery of a treasure-filled hall conveys both opulence and precariousness, suggesting that excessive wealth creates its own security challenges rather than providing protection[10].
Pride and Self-Destruction
The penultimate line addresses human psychology: “Wealth and status breeding arrogance bring about their own downfall.” This reflects the Daoist understanding of how pride creates a self-destructive cycle. When material success leads to arrogance, one plants the seeds of one’s own misfortune by becoming disconnected from the natural flow of the Dao and inviting opposition from others[11].
The Way of Heaven
The chapter concludes with a profound insight: “Mission accomplished, personality withdrawn—this is the Way of Heaven.” This final statement transcends the specific examples to articulate a universal principle. The “Way of Heaven” (Tian Zhi Dao) refers to the natural patterns observable in the cosmos, which the wise person emulates[12]. Nature does not cling to achievements or persist beyond necessity—like the season that changes when its time has passed, the sage accomplishes what is needed and then withdraws.
Historical Context and Philosophical Significance
Composed during the turbulent Warring States period (475-221 BCE), the Daodejing emerged in an era characterized by political instability and philosophical ferment. Chapter 9 reflects concerns about excess, pride, and the consequences of unrestrained ambition that would have resonated in this context of competing states and expanding material culture[13].
The chapter’s philosophical stance challenges Confucian values that emphasized active cultivation of virtue and public service. Where Confucianism advocated for moral refinement and social engagement, Daoism as expressed in this chapter suggests that knowing when to withdraw and practicing self-restraint are equally important virtues[14].
Contemporary Relevance
Chapter 9’s insights maintain striking relevance in modern contexts—particularly in our era of consumption, ambition, and status-seeking. The warning against filling vessels to the brim speaks to contemporary issues of environmental sustainability, while the caution about wealth and pride resonates with modern discourse on economic inequality and the psychological impacts of materialism[15].
The chapter’s final principle of accomplishing work and then withdrawing offers a counterpoint to contemporary cultures of overwork and constant productivity. In promoting cyclical withdrawal after achievement, the text provides an ancient perspective on work-life balance and sustainability that contemporary societies continue to struggle with.
Interpretive Perspectives
Scholars have interpreted Chapter 9 through various lenses. Some approach it as practical wisdom for rulers and officials, reading it as advice on governance and the dangers of imperial excess. Others see it as guidance for personal cultivation, emphasizing its relevance to individual spiritual development and everyday decision-making[16].
Recent feminist and ecological interpretations highlight how the chapter’s emphasis on moderation, cyclicity, and restraint aligns with contemporary critiques of patriarchal and extractive value systems. The “Way of Heaven” described in the final line has been connected to natural cycles and ecological wisdom that values sustainability over perpetual growth.
Philosophical Integration
Chapter 9 exemplifies key Daoist concepts found throughout the text:
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Wu Wei (无为) - The principle of non-forcing and natural action is implicit in the idea of stopping before excess.
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Ziran (自然) - The “Way of Heaven” references the spontaneous, self-generating patterns of nature that humans should emulate.
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Pu (朴) - The simplicity of the uncarved block is suggested in the critique of excessive refinement and sharpening.
These interconnected concepts form part of the text’s integrated philosophical vision of aligning human conduct with natural principles[17].
Applied Wisdom
The wisdom of Chapter 9 can be applied across domains:
- In leadership contexts, it cautions against micromanagement and suggests knowing when to delegate or step back
- In economics, it warns against unsustainable growth and accumulation
- In personal development, it advocates for balanced improvement rather than perfectionism
- In ethics, it promotes humility as a safeguard against the corrupting influence of success
Chapter 9 of the Daodejing offers a profound meditation on the virtue of moderation and the wisdom of knowing when to stop. Through its vivid metaphors and concise language, it articulates a timeless principle that excessive accumulation, refinement, and ambition ultimately undermine themselves. The text’s concluding image of accomplishing one’s work and then withdrawing presents a model of sustainable action that maintains harmony with natural patterns.
In a cultural moment characterized by extremes—of consumption, ambition, and activity—this ancient wisdom offers a valuable corrective, suggesting that true mastery lies not in maximizing but in finding the appropriate middle path that sustains rather than depletes, both individually and collectively.
“Hold until full, it is not as good as stopping in time” (持而盈之，不如其已) is a metaphorical expression from Chapter 9 of the Daodejing, emphasizing the Daoist principle of moderation and the wisdom of knowing when to stop. The phrase uses the image of filling a vessel to its brim to symbolize human tendencies towards excess, suggesting that such extremes lead to unnecessary risks and vulnerabilities. Instead, the text advocates for restraint and timing, implying that it is better to stop before reaching the point of overflow, thus maintaining balance and avoiding the pitfalls of overindulgence. (Explanation by AI) ↩︎
The phrase “揣而銳之，不可長保” translates to “Tempering a blade too sharp, its edge cannot be long preserved.” This metaphor illustrates the Daoist principle that pushing something to its extreme limits, whether it be sharpening a blade or refining a skill, ultimately leads to its weakening or shortening lifespan. It emphasizes the importance of moderation and restraint, suggesting that excessive refinement or pursuit of perfection can result in fragility and vulnerability. This aligns with the broader theme of Chapter 9 in the Daodejing, advocating for a balanced approach to life and actions, avoiding the pitfalls of excess and overindulgence. (Explanation by AI) ↩︎
The phrase “金玉滿堂，莫之能守” translates to “A hall filled with gold and jade cannot be securely guarded.” This line from Chapter 9 of the Daodejing highlights the Daoist principle that excessive accumulation of wealth and material goods leads to increased vulnerability and difficulty in maintaining them. It serves as a cautionary metaphor, illustrating how the more one amasses, the harder it becomes to protect those assets, thus emphasizing the value of moderation and contentment with sufficiency. (Explanation by AI) ↩︎
“富貴而驕，自遺其咎” translates to “Wealth and status breeding arrogance bring about their own downfall.” This line from Chapter 9 of the Daodejing highlights the Daoist understanding of how pride and arrogance, often resulting from material success and high social standing, create a self-destructive cycle. According to Daoist philosophy, when individuals become overly proud due to their achievements or wealth, they disconnect from the natural flow of the Dao, leading to potential misfortunes and opposition from others. This concept underscores the importance of humility and the dangers of letting external success cloud one’s judgment and character. (Explanation by AI) ↩︎
The phrase “功遂身退，天之道” translates to “Mission accomplished, personality withdrawn—this is the Way of Heaven.” This final statement in Chapter 9 of the Daodejing encapsulates a universal principle of moderation and withdrawal. It suggests that after achieving one’s goals or completing a task, the wise person should step back or withdraw, mirroring the natural cycles observed in the cosmos. The “Way of Heaven” (Tian Zhi Dao) refers to the natural patterns and rhythms of the universe, which the sage emulates by not clinging to accomplishments or persisting beyond necessity. This concept contrasts with the continuous striving and overextension highlighted in earlier parts of the chapter, emphasizing the importance of balance and the natural flow of things. (Explanation by AI) ↩︎
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