Chapter 37: The Self-Transformation Formula¶
道恆亡為而亡不為 - Pattern constantly non-acts, yet nothing remains un-acted
Guodian Bundle A, Slip A13 (~300 BCE)
Chinese Text¶
道常無為而無不為 侯王若能守之 萬物將自化 化而欲作 吾將鎮之以無名之樸 夫亦將知止 知止可以不殆 譬道之在天下 猶川谷之與江海
Pinyin¶
dào cháng wú wéi ér wú bù wéi hóu wáng ruò néng shǒu zhī wàn wù jiāng zì huà huà ér yù zuò wú jiāng zhèn zhī yǐ wú míng zhī pǔ fū yì jiāng zhī zhǐ zhī zhǐ kě yǐ bù dài pì dào zhī zài tiān xià yóu chuān gǔ zhī yǔ jiāng hǎi
Structural Translation¶
Pattern constantly non-acts, yet nothing remains un-acted.
If nobles and rulers could guard this: The ten-thousand things will self-transform.
Transforming, when desire arises to impose, I will anchor it with the nameless uncarved block.
Thus they too will come to know stopping. Knowing stopping, one can avoid peril.
Pattern's presence in the world: Like streams and valleys with rivers and seas.
Line-by-Line Analysis¶
Line 1: 道常無為而無不為¶
| Character | Components | Structural Reading |
|---|---|---|
| 道 (dào) | 辶 + 首 | Motion + head = pattern-that-moves |
| 常 (cháng) | 尚 + 巾 | Frame-independent, invariant |
| 無 (wú) | 無 | Void pole, undifferentiated |
| 為 (wéi) | 爪 + 象 | Hand grasps elephant = impose, force |
| 而 (ér) | 而 | Conjunction, transition operator |
| 無 (wú) | 無 | Void pole |
| 不 (bù) | 不 | Negation |
| 為 (wéi) | 爪 + 象 | Impose |
Structural reading:
Pattern (道) + constantly (常) + non-imposes (無為)
↓
Yet (而) + nothing (無不) + remains unimposed-upon (為)
This is the paradox of non-action producing complete action. Not "doing nothing" but "not forcing" = everything happens.
Guodian Note: Original has 道恆亡為 (pattern constantly lacks imposing) - same meaning, 恆 instead of 常, 亡 instead of 無.
Line 2-3: 侯王若能守之，萬物將自化¶
| Character | Components | Structural Reading |
|---|---|---|
| 侯 (hóu) | 人 + 矢 | Person + arrow = noble, marquis |
| 王 (wáng) | 三 + 一 | Three levels connected = ruler |
| 若 (ruò) | 艹 + 右 | Appearance operator (if/as-if) |
| 能 (néng) | 月 + 厶 + 匕 + 匕 | Capacity, able to |
| 守 (shǒu) | 宀 + 寸 | Roof + hand = guard, maintain |
| 之 (zhī) | 之 | Object marker (this principle) |
| 萬 (wàn) | 萬 | Ten thousand = all distributed things |
| 物 (wù) | 牛 + 勿 | Ox + not = thing, object |
| 將 (jiāng) | 將 | About to, will |
| 自 (zì) | 自 | Self (origin marker) |
| 化 (huà) | 亻 + 匕 + 匕 | Person transforms = self-transformation |
Critical: 自化 (zì huà) = self-transformation, one of the seven ancient self-operations confirmed in Guodian.
Structural reading:
IF (若) rulers guard (守) the non-imposing principle
↓
THEN (將) all things (萬物) self-transform (自化)
The operation is 自 (self) not 為 (imposed). The transformation happens FROM the things themselves, not TO them by external force.
Line 4-5: 化而欲作，吾將鎮之以無名之樸¶
| Character | Components | Structural Reading |
|---|---|---|
| 化 (huà) | Transform | Self-transformation in progress |
| 而 (ér) | 而 | Transition: during this... |
| 欲 (yù) | 谷 + 欠 | Valley + lack = desire, impulse |
| 作 (zuò) | 人 + 乍 | Person rises = arise, act forcefully |
| 吾 (wú) | 五 + 口 | I, self-reference |
| 將 (jiāng) | About to | Future operator |
| 鎮 (zhèn) | 金 + 真 | Metal + true = anchor, stabilize |
| 之 (zhī) | Object marker | It (the arising desire) |
| 以 (yǐ) | 以 | By means of |
| 無 (wú) | 無 | Void, undifferentiated |
| 名 (míng) | 夕 + 口 | Evening + mouth = name, differentiation |
| 之 (zhī) | Possessive | Of/belonging to |
| 樸 (pǔ) | 木 + 菐 | Wood uncut = uncarved block |
Critical terms:
樸 (pǔ) = The uncarved block, pre-differentiated state. This is 無 in material form—the wood before it's been cut into specific shapes.
無名 (wú míng) = Nameless = before distinction/categorization. Names create boundaries; namelessness preserves potential.
Structural reading:
During transformation (化), when desire (欲) to impose arises (作)
↓
Anchor (鎮) it with (以) nameless (無名) uncarved block (樸)
↓
Return to pre-differentiated state
This is the stabilization protocol: When the impulse to control/force appears, return to the origin state (樸) where distinctions haven't yet crystallized.
Line 6-7: 夫亦將知止，知止可以不殆¶
| Character | Components | Structural Reading |
|---|---|---|
| 夫 (fū) | 夫 | Demonstrative particle |
| 亦 (yì) | 亦 | Also, too |
| 將 (jiāng) | About to | Will come to |
| 知 (zhī) | 矢 + 口 | Arrow + mouth = know, recognize |
| 止 (zhǐ) | 止 | Stop, cessation (foot planted) |
| 知 (zhī) | Know | Recognize |
| 止 (zhǐ) | Stop | When to cease |
| 可以 (kě yǐ) | Can | Able to |
| 不 (bù) | Not | Negation |
| 殆 (dài) | 歹 + 台 | Death + platform = peril, danger |
Critical principle: 知止 (zhī zhǐ) = Know-stopping
This appears throughout the DDJ: - Ch 32: 知止所以不殆 (knowing stopping, therefore not perilous) - Ch 44: 知止不殆 (know-stop, not perilous) - Ch 46: 知足之為足 (know-sufficiency as sufficiency)
知止 is the recognition of completion boundaries. Knowing when the arc has swept far enough. When P should become the next O instead of trying to push further.
Structural reading:
Through this (夫), they also (亦) will come to know stopping (知止)
↓
Knowing stopping (知止) → can avoid peril (可以不殆)
The danger (殆) comes from NOT stopping—from trying to push beyond the completion point, from 有為 that doesn't recognize 功遂身退.
Line 8-9: 譬道之在天下，猶川谷之與江海¶
| Character | Components | Structural Reading |
|---|---|---|
| 譬 (pì) | 言 + 辟 | Speak + open = metaphor, like |
| 道 (dào) | Pattern | The recursive pattern |
| 之 (zhī) | Possessive | Of |
| 在 (zài) | 土 + 才 | Earth + potential = present, being-in |
| 天 (tiān) | 一 + 大 | One + great = heaven, cosmos |
| 下 (xià) | Below | Lower position |
| 猶 (yóu) | 犭 + 酉 | Dog + vessel = like, as if |
| 川 (chuān) | 川 | Stream, flowing water |
| 谷 (gǔ) | 谷 | Valley, hollow |
| 之 (zhī) | Possessive | Of/with |
| 與 (yǔ) | 與 | Together with, in relation to |
| 江 (jiāng) | 氵 + 工 | Water + work = river |
| 海 (hǎi) | 氵 + 每 | Water + every = sea |
The hydraulic metaphor:
Small sources (川谷 - streams/valleys)
↓
Flow to (與 - in relation with)
↓
Large destinations (江海 - rivers/seas)
This is Chapter 66 geometry: The rivers and seas become rulers of hundred valleys by placing themselves below. The low position (谷 - valley) receives all flows.
Pattern's presence in the world = Like water systems that don't force but receive all flows through position, not imposition.
Radical Decomposition: Key Characters¶
化 (huà) - Transformation¶
亻 (person radical) + 匕 + 匕 (spoons/change)
= Person transforming state
NOT passive change but active self-transformation. The 自化 compound means the agent of transformation is internal, not external.
樸 (pǔ) - Uncarved Block¶
木 (wood) + 菐 (unspecified)
= Wood in its natural, uncarved state
This is the pre-differentiated substrate—the material before specific forms have been imposed. Like the field (禾) before the scythe (利) has swept through it.
鎮 (zhèn) - Anchor/Stabilize¶
金 (metal) + 真 (true/genuine)
= Metal anchor, weight that holds position
NOT "suppress" or "control" but anchor to origin point. Like the O point in O→G→P cycles—the stable reference that prevents drift.
止 (zhǐ) - Stop¶
止 (foot planted)
= Cessation of motion, completion boundary
The character shows a foot that has stopped moving. This is geometric recognition of boundaries, not moral injunction.
The Self-Transformation Formula¶
This chapter documents how non-imposition enables self-organization:
1. Pattern constantly non-imposes (道常無為)
↓
2. Yet nothing remains unaccomplished (而無不為)
↓
3. IF rulers maintain this principle (侯王若能守之)
↓
4. THEN all things self-transform (萬物將自化)
↓
5. When desire to control arises (化而欲作)
↓
6. Return to nameless origin (鎮之以無名之樸)
↓
7. This teaches knowing-stopping (知止)
↓
8. Which prevents peril (可以不殆)
The 自化 Principle¶
自化 is one of seven self-operations confirmed in Guodian Bundle A:
| Self-Operation | Chapter | Chinese | English |
|---|---|---|---|
| 自化 | 37 | 萬物將自化 | All things will self-transform |
| 自定 | 32 | 萬物將自定 | All things will self-settle |
| 自然 | 64 | 輔萬物之自然 | Assist things' self-so-ness |
| 自均 | 32 | 民莫之令而自均 | People self-equalize without orders |
| 自富 | 57 | 我無事而民自富 | People self-prosper when I avoid projects |
| 自正 | 57 | 我好靜而民自正 | People self-correct when I favor stillness |
| 自樸 | 57 | 我欲不欲而民自樸 | People self-uncarve when I desire non-desire |
Pattern: All seven have 自 (self/origin) as the agent. The transformation source is INTERNAL to the system, not imposed from outside.
This is the opposite of 有為 (imposing action).
The 樸 State¶
樸 appears in multiple structural contexts:
| Chapter | Context | Reading |
|---|---|---|
| 37 | 無名之樸 | Nameless uncarved block (origin anchor) |
| 32 | 道恆亡名樸 | Pattern constantly nameless, uncarved |
| 19 | 見素抱樸 | See the plain, hold the uncarved |
| 57 | 民自樸 | People self-uncarve (return to simplicity) |
樸 is the substrate state before distinctions crystallize. Like: - The field before harvest (禾 before 利) - The wood before carving - The void before form (無 before 有) - The O point before G→P extension
It is NOT "primitive" or "stupid"—it is pre-differentiated potential.
The 知止 Boundary¶
知止 (knowing stopping) is the recognition that every operation has a completion boundary.
Examples from other chapters:
Chapter 9: 功遂身退，天之道也 "Work complete, self withdraws—this is heaven's pattern"
Chapter 44: 知止不殆，可以長久 "Know-stop, not perilous, can long endure"
Chapter 46: 知足之為足，恆足矣 "Knowing sufficiency as sufficiency, constantly sufficient"
Geometric reading: - The scythe completes its arc (π-operation) - The sweep has cleared the swath - P becomes the new O - Trying to push further breaks the blade (殆 - peril)
知止 is what prevents 有為 from destroying itself.
Connection to Chapter 64: 無為 Definition¶
Chapter 37 documents the FORMULA. Chapter 64 documents the PRACTICE.
Ch 64: 輔萬物之自然，而不敢為 "Assist all things' self-so-ness, not daring to impose"
Ch 37: 萬物將自化 "All things will self-transform"
The connection:
Non-imposition (無為) → Creates space for (輔) → Self-transformation (自化)
This is NOT passivity. This is creating the conditions where self-organization can occur.
Like: - The wheel hub void (Ch 11) enables rotation - The valley position (Ch 66) enables receiving all flows - The uncarved block (樸) preserves all potential forms
Connection to Chapter 32: Parallel Structure¶
Chapter 32 has nearly identical content:
| Ch 32 | Ch 37 | Meaning |
|---|---|---|
| 道恆亡名樸 | 無名之樸 | Nameless uncarved block |
| 萬物將自定 | 萬物將自化 | Self-settling vs self-transforming |
| 知止所以不殆 | 知止可以不殆 | Know-stop prevents peril |
| 譬道之在天下 | 譬道之在天下 | Pattern in world like... |
| 猶小谷之與江海 | 猶川谷之與江海 | Streams/valleys with rivers/seas |
Both chapters document: 1. The nameless/uncarved origin state 2. Self-organization when this is maintained 3. Knowing-stopping principle 4. Hydraulic metaphor of valleys and seas
Chapter 32 emphasizes settling (定). Chapter 37 emphasizes transformation (化).
Both are self-operations (自X) that occur when non-imposition (無為) is maintained.
The Hydraulic Metaphor¶
川谷之與江海 = Streams and valleys with rivers and seas
The geometry:
[Mountain peaks]
↓
Small streams (川) in valleys (谷)
↓
Tributaries flow
↓
Rivers (江) form
↓
Sea (海) receives all
Why the sea "rules" the hundred valleys (Ch 66): - It takes the lowest position - All flows come to it naturally - No forcing required - Gravity does the work
Why the valley is receptive: - It is hollow (like 無) - It doesn't resist incoming flows - It channels without controlling
This is the 道 in operation: Pattern doesn't impose (無為), yet all flows find their way (無不為).
The 若 Operator¶
侯王若能守之 = If nobles and rulers COULD guard this...
若 (ruò) = The appearance/conditional operator, confirmed ancient in Guodian.
This is NOT simple "if"—it's "AS IF they could (but they likely won't)."
The skepticism is built into the operator. 若 creates conditional space:
Current state: Rulers impose, force, control (有為)
↓
若 (appearance operator): IF they could guard non-imposition
↓
Consequence: All things would self-transform (自化)
↓
Implied: But they don't, so they won't
Compare Chapter 3's warning about not elevating the worthy (不尚賢) to prevent competition. The rulers ARE elevating the worthy, so competition occurs.
若 marks the gap between what pattern allows and what humans actually do.
Synthesis: The Complete Operation¶
Chapter 37 documents the self-transformation protocol:
Stage 1: Recognize the Principle¶
道常無為而無不為
Pattern constantly non-imposes, yet nothing remains un-acted
The foundation: Non-imposition (無為) is the METHOD that produces complete action (無不為). Not inaction, but non-forcing.
Stage 2: The Conditional¶
侯王若能守之
If rulers could guard this principle
The 若 operator creates the possibility space: COULD they maintain non-imposition? (Unlikely, but possible.)
Stage 3: The Result¶
萬物將自化
All things will self-transform
The consequence: When non-imposition is maintained, transformation happens FROM the things themselves (自化), not imposed ON them.
Stage 4: The Correction¶
化而欲作，吾將鎮之以無名之樸
During transformation, when desire to impose arises,
I will anchor it with the nameless uncarved block
The stabilization: When the impulse to control (欲作) appears during transformation (化), return to origin state (樸) before distinctions crystallized.
Stage 5: The Boundary¶
夫亦將知止，知止可以不殆
Thus they too will come to know stopping
Knowing stopping, one can avoid peril
The completion recognition: Every operation has boundaries (知止). Recognizing these prevents destruction (不殆).
Stage 6: The Metaphor¶
譬道之在天下，猶川谷之與江海
Pattern's presence in the world:
Like streams and valleys with rivers and seas
The hydraulic demonstration: Small sources flow to large destinations naturally, without forcing. Position (valley/low) determines flow, not imposition.
Why This Chapter Matters¶
Chapter 37 is the operational manual for self-organization.
It answers: - How does 無為 work? → It creates space for 自化 - What stops it from working? → Desire to impose (欲作) - What's the correction? → Return to 樸 (pre-differentiated state) - How do we know when to stop? → 知止 (recognize completion boundaries) - What's the natural model? → Water systems (valleys and seas)
With Guodian validation (~300 BCE), we know this formula is ancient, not later elaboration.
Cross-References¶
| Chapter | Connection | Content |
|---|---|---|
| 32 | Parallel structure | Same formula with 自定 instead of 自化 |
| 57 | Self-operations cascade | Six more 自X operations |
| 64 | 無為 definition | 輔萬物之自然 - assisting self-so-ness |
| 66 | Valley/sea principle | Rivers and seas rule hundred valleys |
| 11 | Void enables function | 無之以為用 - emptiness provides capacity |
| 9 | Completion protocol | 功遂身退 - work complete, withdraw |
| 44 | Know-stop principle | 知止不殆 - stopping prevents peril |
| 46 | Know-sufficiency | 知足 - recognizing enough |
| 19 | Uncarved block | 見素抱樸 - see plain, hold uncarved |
| 2 | Non-occupation | 作而弗始, 為而弗恃, 成而弗居 |
Translation Notes¶
Why "Self-Transformation" Not "Natural Transformation"¶
自化 is: - 自 = self/origin (the locus of agency) - 化 = transform
The agent is INTERNAL. The transformation originates FROM the thing itself, not imposed ON it from outside.
This is different from: - 他化 (transformation by other) - 為之化 (transformation through imposition)
自化 means the system has its own transformation logic. Like: - Water finding paths around obstacles (self-organizing flow) - Life forms adapting to environments (self-organizing complexity) - Markets balancing supply and demand (self-organizing equilibrium)
NOT passive "letting nature take its course"—ACTIVE recognition that systems have internal transformation capacity that external force disrupts.
Why "Anchor" Not "Suppress"¶
鎮 (zhèn) = metal + true = anchor/stabilize
NOT 壓 (yā) = pressure/suppress NOT 制 (zhì) = control/restrain
The image is an anchor that holds a position, not a force that crushes. When desire to impose (欲作) arises, you anchor yourself to the origin point (樸), not suppress the desire through willpower.
This is geometric, not moral. The anchor provides the fixed reference (O) so the system doesn't drift.
Why "Nameless" Matters¶
名 (míng) = name, distinction, category
無名 (wú míng) = nameless = pre-categorical state
Names create boundaries. "This is X, not Y." Once you name something, you've limited its potential to the domain of X.
The 無名之樸 is the state BEFORE naming—where all potential forms still exist, where the field hasn't yet been harvested into specific categories.
This preserves 無 (void/potential) within 有 (form/actualized).
The Formula in Practice¶
Modern application: Managing complex systems
- Recognize self-organization (自化)
- Systems have internal transformation logic
- External force disrupts more than it helps
-
Position yourself to assist, not control
-
Maintain non-imposition (守無為)
- Create space for system dynamics
- Remove obstacles rather than pushing solutions
-
Like water: arc around, don't push through
-
When impulse to control arises (欲作時)
- Return to origin state (鎮之以樸)
- Revisit assumptions before acting
-
Ask: Does this assist (輔) or impose (為)?
-
Know completion boundaries (知止)
- Recognize when operation is done
- Avoid extending beyond functional range
-
Work complete → withdraw (功遂身退)
-
Take the valley position (川谷)
- Place yourself where flows naturally come
- Lowest position receives all streams
- No forcing required
Archaeological Note¶
Guodian Bundle A, Slip A13 contains this chapter with minor character variants:
- 恆 (héng) instead of 常 (cháng) - same meaning: constant/invariant
- 亡 (wáng) instead of 無 (wú) - same meaning: lack/void
This confirms the self-transformation formula (自化) was established by ~300 BCE, making it one of the oldest documented principles of self-organization in human thought.
Summary: The Self-Transformation Formula¶
Pattern constantly non-imposes (道常無為) ↓ Yet nothing remains unaccomplished (而無不為) ↓ IF rulers maintain this (侯王若能守之) ↓ All things self-transform (萬物將自化) ↓ When control-impulse arises (化而欲作) ↓ Return to nameless origin (鎮之以無名之樸) ↓ Learn stopping boundaries (知止) ↓ Avoid peril (可以不殆)
The transformation was always happening. We just kept interrupting it.
Guodian Validated: Bundle A, Slip A13 Cross-references: Chapters 2, 9, 11, 19, 32, 44, 46, 57, 64, 66