Chapter 39: Those Who Obtained Unity¶
Scale-invariant principle across domains
Original Text¶
昔之得一者： 天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。 其致之也： 天無以清，將恐裂；地無以寧，將恐發；神無以靈，將恐歇；谷無以盈，將恐竭；萬物無以生，將恐滅；侯王無以貞，將恐蹶。 故貴以賤為本，高以下為基。 是以侯王自稱孤、寡、不穀。此其以賤為本邪？ 故致數輿，無輿。不欲琭琭如玉，珞珞如石。
Character-by-Character Decomposition¶
Key Structural Terms¶
| Character | Components | Structural Function |
|---|---|---|
| 得 (dé) | 彳 + 寸 + 貝 | Obtain, acquire, receive |
| 一 (yī) | Single stroke | Unity, the undivided, origin-access |
| 清 (qīng) | 氵 + 青 | Clear, pure, settled |
| 寧 (níng) | 宀 + 心 + 丁 | Tranquil, stable, at rest |
| 靈 (líng) | 雨 + 巫 | Spirit, numinous, responsive |
| 盈 (yíng) | 皿 + 夃 | Full, brimming, complete |
| 生 (shēng) | 生 | Generate, co-arise, live |
| 貞 (zhēn) | 卜 + 貝 | Upright, stable, true to pattern |
| 裂 (liè) | 列 + 衣 | Split, crack, fragment |
| 發 (fā) | 癶 + 弓 | Erupt, discharge, destabilize |
| 歇 (xiē) | 欠 + 曷 | Cease, exhaust, stop |
| 竭 (jié) | 立 + 曷 | Dry up, exhaust, deplete |
| 滅 (miè) | 氵 + 烕 | Extinguish, destroy, end |
| 蹶 (jué) | 足 + 厥 | Stumble, collapse, fall |
| 賤 (jiàn) | 貝 + 戔 | Lowly, base, inexpensive |
| 本 (běn) | 木 + 一 | Root, foundation, origin |
| 基 (jī) | 土 + 其 | Foundation, base, ground |
Structural Translation¶
Part 1: Those Who Obtained Unity¶
昔之得一者：
Those in ancient times who obtained unity:
Character breakdown:
- 昔 (xī) = in the past, ancient times
- 之 (zhī) = possessive/relational particle
- 得一 (dé yī) = obtained unity
- 者 (zhě) = those who
Structural analysis:
得一 = "obtained unity." Not "became unified" but obtained access to the undivided.
一 (yī) is the same unity from Chapter 22's 抱一 (embrace unity) and Chapter 42's 道生一 (pattern generates one). It's the origin point before differentiation—access to (0,0,0) in the coordinate system.
Those who 得一 are those who have access to the undivided source, regardless of what domain they operate in.
Part 2: The Six Domains¶
天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。
Heaven obtained unity, thereby becoming clear. Earth obtained unity, thereby becoming tranquil. Spirit obtained unity, thereby becoming responsive. Valley obtained unity, thereby becoming full. The myriad things obtained unity, thereby generating. Lords and kings obtained unity, thereby becoming upright for all under heaven.
Character breakdown:
Six parallel constructions: [Domain] 得一以 [Quality]
| Domain | 得一以 | Quality | Meaning |
|---|---|---|---|
| 天 (heaven) | → | 清 (clear) | Vertical axis becomes clear |
| 地 (earth) | → | 寧 (tranquil) | Horizontal axis becomes stable |
| 神 (spirit) | → | 靈 (responsive) | Animating force becomes active |
| 谷 (valley) | → | 盈 (full) | Receptive void becomes complete |
| 萬物 (myriad things) | → | 生 (generate) | Bounded forms arise |
| 侯王 (lords/kings) | → | 貞 (upright) | Rulers align with pattern |
Structural analysis:
This is scale-invariant demonstration: the same principle (得一) produces appropriate effects across vastly different domains.
天/地 = vertical/horizontal axes of the coordinate system. With unity, they function properly (clear/stable).
神 (shén) = spirit, the animating principle. With unity, it's 靈—responsive, alive, functional.
谷 (gǔ) = valley, the receptive void. With unity, it's 盈—full (from Chapter 4/6: the valley that never empties).
萬物 = the ten thousand things. With unity, they 生—co-generate, arise (the 生 from Chapter 2).
侯王 = lords and kings, the human governance level. With unity, they're 貞—upright, stable, true to pattern.
The principle is scale-invariant. 得一 works the same whether applied to cosmic axes, spiritual forces, natural formations, all things, or human governance.
Part 3: The Consequences of Losing Unity¶
其致之也：天無以清，將恐裂；地無以寧，將恐發；神無以靈，將恐歇；谷無以盈，將恐竭；萬物無以生，將恐滅；侯王無以貞，將恐蹶。
Extending this: Heaven without means to be clear would likely crack. Earth without means to be tranquil would likely erupt. Spirit without means to be responsive would likely cease. Valley without means to be full would likely dry up. The myriad things without means to generate would likely perish. Lords and kings without means to be upright would likely stumble.
Character breakdown:
Six parallel warnings: [Domain] 無以 [Quality]，將恐 [Failure]
| Domain | Without | Would | Failure | Meaning |
|---|---|---|---|---|
| 天 | 清 (clarity) | 恐 | 裂 (crack) | Sky fragments |
| 地 | 寧 (stability) | 恐 | 發 (erupt) | Ground destabilizes |
| 神 | 靈 (responsiveness) | 恐 | 歇 (cease) | Spirit goes inert |
| 谷 | 盈 (fullness) | 恐 | 竭 (dry up) | Valley empties |
| 萬物 | 生 (generation) | 恐 | 滅 (perish) | Things end |
| 侯王 | 貞 (uprightness) | 恐 | 蹶 (stumble) | Rulers fall |
Structural analysis:
無以 = "without means to," "lacking that by which to"
This documents the failure modes when unity is lost:
- Clear sky → fragments (loses coherence)
- Stable earth → erupts (loses equilibrium)
- Responsive spirit → ceases (loses animation)
- Full valley → dries (loses reception)
- Generating things → perish (lose arising)
- Upright rulers → stumble (lose alignment)
將恐 = "would likely" / "there would be fear of." Not certain doom but structural danger—the natural consequence of losing the unity-based quality.
This is consequences documentation, not threat. The text describes what happens structurally when the unity-connection is lost, not what will punish those who lose it.
Part 4: The Root Principle¶
故貴以賤為本，高以下為基。
Therefore: the valued takes the lowly as its root. The high takes the low as its foundation.
Character breakdown:
- 故 (gù) = therefore
- 貴以賤為本 (guì yǐ jiàn wéi běn) = the valued takes the lowly as root
- 高以下為基 (gāo yǐ xià wéi jī) = the high takes the low as foundation
Structural analysis:
Two parallel statements of the same principle:
| Upper | Depends on | Lower | As |
|---|---|---|---|
| 貴 (valued) | 以...為 | 賤 (lowly) | 本 (root) |
| 高 (high) | 以...為 | 下 (low) | 基 (foundation) |
本 (běn) = root, the part of the tree in the ground 基 (jī) = foundation, the base that supports structure
What is valued depends on what is lowly as its root. What is high depends on what is low as its foundation.
This is structural logic, not moral humility: - Trees need roots to stand - Buildings need foundations to rise - The visible "high/valued" portion depends on the invisible "low/base" portion
Without root, the tree falls. Without foundation, the building collapses.
Part 5: The Self-Naming of Rulers¶
是以侯王自稱孤、寡、不穀。此其以賤為本邪？
Therefore lords and kings call themselves "orphaned," "widowed," "unworthy." Is this not taking the lowly as their root?
Character breakdown:
- 是以 (shì yǐ) = therefore
- 侯王 (hóu wáng) = lords and kings
- 自稱 (zì chēng) = call themselves
- 孤 (gū) = orphaned, alone
- 寡 (guǎ) = widowed, few
- 不穀 (bù gǔ) = unworthy, not good grain
Structural analysis:
Historical practice: Chinese rulers used self-deprecating titles: - 孤 (orphan) = without parents, alone - 寡 (widow) = without partner, few - 不穀 (unworthy) = bad grain, not nourishing
此其以賤為本邪？= "Is this not taking the lowly as their root?"
The rhetorical question makes explicit: even rulers who might claim to be "highest" adopt lowly self-designations. They intuitively recognize the root principle.
Whether they understand why or merely follow tradition, the practice encodes the structural truth: the high depends on the low.
Part 6: The Counting of Parts¶
故致數輿，無輿。不欲琭琭如玉，珞珞如石。
Therefore: counting up the parts of a carriage—no carriage. Do not desire to be lustrous like jade, rough like stone.
Note: Some editions have different readings for the final line. The structural point is preserved.
Character breakdown:
- 致數輿 (zhì shù yú) = extend counting to carriage, enumerate carriage parts
- 無輿 (wú yú) = no carriage
- 不欲 (bù yù) = do not desire
- 琭琭如玉 (lù lù rú yù) = lustrous like jade
- 珞珞如石 (luò luò rú shí) = rough like stone
Structural analysis:
致數輿，無輿 = "Count up the carriage parts—no carriage."
A carriage has wheels, axle, body, shafts, etc. Count them all separately and you have parts, not carriage. The carriage emerges from the unity of parts, not from their enumeration.
This is Chapter 11's principle restated: the wheel's function isn't in the spokes (counted separately) but in their unified arrangement around the empty hub.
不欲琭琭如玉，珞珞如石 = Don't desire to be conspicuously jade-like or conspicuously stone-like.
Jade and stone are opposites (precious/common). Neither extreme is the point. Unity isn't achieved by being conspicuously anything—not precious, not common—but by being functionally integrated.
The Complete Teaching¶
Chapter 39 documents the scale-invariant principle of unity:
The Principle¶
得一 = Obtaining unity produces appropriate function at every scale.
| Scale | With Unity | Quality |
|---|---|---|
| Cosmic (天/地) | Functions | 清/寧 (clear/stable) |
| Spiritual (神) | Functions | 靈 (responsive) |
| Natural (谷) | Functions | 盈 (full) |
| General (萬物) | Functions | 生 (generate) |
| Human (侯王) | Functions | 貞 (upright) |
The Failure Modes¶
Without unity-connection:
| Scale | Loses | Suffers |
|---|---|---|
| 天 | 清 | 裂 (fragments) |
| 地 | 寧 | 發 (erupts) |
| 神 | 靈 | 歇 (ceases) |
| 谷 | 盈 | 竭 (depletes) |
| 萬物 | 生 | 滅 (perishes) |
| 侯王 | 貞 | 蹶 (stumbles) |
The Root Structure¶
貴以賤為本 — The valued depends on the lowly as root. 高以下為基 — The high depends on the low as foundation.
The Integration Principle¶
致數輿，無輿 — Count the parts, no carriage.
Unity isn't in the parts but in their integrated functioning.
Cross-Reference to Framework¶
Connection to Chapter 42¶
Chapter 42: 道生一，一生二，二生三，三生萬物 Chapter 39: 得一者...天得一，地得一...萬物得一
Chapter 42 documents the generation from 一. Chapter 39 documents what happens when various domains obtain 一.
The 一 is the same: the origin-unity that precedes differentiation.
Connection to Chapter 22¶
Chapter 22: 是以聖人抱一為天下式 (the sage embraces unity as pattern for all) Chapter 39: 侯王得一以為天下貞 (lords obtain unity to be upright for all)
抱一 (embrace unity) and 得一 (obtain unity) = same structural access. 天下式 (pattern for all) and 天下貞 (upright for all) = same scope of application.
Connection to Chapter 11¶
Chapter 11: The wheel/pot/room demonstrations—function emerges from unified void, not from enumerated parts. Chapter 39: 致數輿，無輿—count the carriage parts, no carriage.
Same principle: unity generates function; enumeration misses it.
Scale Invariance¶
The chapter demonstrates scale invariance explicitly:
- Cosmic scale (天/地)
- Spiritual scale (神)
- Geological scale (谷)
- Biological scale (萬物)
- Political scale (侯王)
Same principle, same structure, different substrates.
This is the 常 (constant/frame-independent) in action: the principle operates identically regardless of which frame you observe it from.
Tier 1 Validation¶
Applying the filtering principle:
| Line | Test Result |
|---|---|
| "Heaven obtained unity, thereby clear" | ✓ Documents structural relationship |
| "Without clarity, would likely crack" | ✓ Documents consequence |
| "The valued takes lowly as root" | ✓ Documents structural dependency |
| "Lords call themselves orphaned..." | ⚠ Observes human practice |
| "Count parts—no carriage" | ✓ Documents integration principle |
The 侯王 (lords/kings) content is observational (what rulers do) rather than prescriptive (what rulers should do). It documents that even high-status humans encode the root principle in their self-designation.
Traditional Translation (for contrast)¶
"In ancient times these attained the One: Heaven attained the One and became clear. Earth attained the One and became tranquil. Spirits attained the One and became divine. Valleys attained the One and became full. All things attained the One and came to life. Kings and lords attained the One and became rulers of the empire. If heaven were not clear, it would likely crack. If earth were not tranquil, it would likely shake. If spirits were not divine, they would likely fade. If valleys were not full, they would likely dry up. If things were not alive, they would likely perish. If kings and lords were not noble, they would likely fall. Therefore nobility is rooted in humility. The high is founded on the low. Thus kings and lords call themselves 'orphaned,' 'lonely,' and 'unworthy.' Is this not taking humility as the root? Therefore, enumerate the parts of a carriage and you have no carriage. Do not wish to be shiny like jade, but dull like a rock."
What changes:
Traditional reading treats this as teaching about humility and proper rulership.
Structural reading reveals: - 得一 = obtaining unity/origin-access, not "attaining the One" mystically - Scale-invariant principle: same structure operates at cosmic, spiritual, natural, and human scales - Failure modes are structural consequences, not punishments - Root/foundation logic is geometric dependency, not moral virtue - The carriage example demonstrates integration vs enumeration
The chapter isn't saying "be humble." It's documenting that high-level function depends on low-level foundation—structurally, necessarily, at every scale.
Summary Formula¶
得一 (obtain unity) at any scale → appropriate function
Scale 得一 → Quality Without → Failure
天 (heaven) → 清 (clear) → 裂 (crack)
地 (earth) → 寧 (stable) → 發 (erupt)
神 (spirit) → 靈 (responsive) → 歇 (cease)
谷 (valley) → 盈 (full) → 竭 (deplete)
萬物 (things) → 生 (generate) → 滅 (perish)
侯王 (rulers) → 貞 (upright) → 蹶 (stumble)
Root principle: 貴以賤為本，高以下為基
(valued/high depends on lowly/low as root/foundation)
Integration: 致數輿，無輿
(count parts → no carriage; unity ≠ enumeration)
Chapter 39 documents scale-invariant unity: the same principle of obtaining unity produces appropriate function at every scale, from cosmic axes to human governance. What is valued depends on what is lowly as its structural root—not morally, but geometrically.