Translation: The Tao (道) constantly does not act willfully, yet there is nothing it fails to accomplish.
Analysis: This is one of the most central propositions in Laozi's philosophy. "Non-action" (无为) does not mean doing nothing, but rather not forcibly intervening in the natural order through human will. The Tao does not act deliberately, yet all things naturally grow and come to fruition — this is what "nothing is left undone" means. Wang Bi's commentary: "顺自然也" ("It follows the natural course"). Heshang Gong's commentary: "道以无为为常也。道无所不施，无所不生，故曰无不为也" ("The Tao takes non-action as its constant way. The Tao leaves nothing unbestowed and nothing unborn; hence it is said that nothing is left undone").
Similar views: Wang Bi: "顺自然也" ("It follows the natural course"). Heshang Gong: "道以无为为常也" ("The Tao takes non-action as its constant way").
Translation: The Tao eternally does not act (in any deliberate way), yet there is nothing it cannot accomplish.
Analysis: Here "常" takes the meaning of "eternal," emphasizing that the Tao's non-action (无为) is not a temporary strategy but an eternal nature. The Tao's nature is inherently natural and non-acting — it does not deliberately choose not to act — and precisely because of this, all things naturally come into being. This interpretation highlights the Tao's ontological character.
Similar views: Echoes the "常" in "常道" (the eternal Tao) from Chapter 1.
Translation: If lords and kings can hold fast to (the Tao of non-action), all things will naturally transform and flourish.
Analysis: Here "化" takes the meaning of natural transformation and flourishing. If rulers can hold to the Tao of non-action (无为) and refrain from burdening the people with excessive decrees and regulations, the people and all things will naturally grow and change. Wang Bi's commentary: "化而欲作，作欲也" ("When transformation leads to the arising of desire, 'arising' means desire"). Heshang Gong's commentary: "万物皆自化成也" ("All things will naturally transform and come to completion"). This represents Laozi's political ideal of "governing through non-action" (无为而治).
Similar views: Wang Bi's commentary implies the natural, non-active quality of "self-transformation." Heshang Gong: "万物皆自化成也" ("All things will naturally transform and come to completion").
Translation: If lords and kings can follow (the Tao of non-action), all things will be transformed of their own accord.
Analysis: Here "化" takes the meaning of moral transformation or influence. This interpretation emphasizes governance strategy: the ruler leads by example in following the Tao of non-action (无为), and the people, influenced by this example, naturally return to goodness without the need for punishments or coercion.
Similar views: Echoes Chapter 57 of the Laozi: "我无为而民自化" ("I practice non-action, and the people transform of themselves").
Translation: If, after (all things) have transformed, desires begin to stir, I shall calm them with the "nameless uncarved block."
Analysis: This is the most mainstream interpretation. During the process of natural transformation, selfish desires and delusions may arise — at such times, the Sage (圣人) does not use laws and institutions to suppress them, but employs the "nameless uncarved block" — the pristine simplicity of the Tao — to calm people's hearts. Wang Bi's commentary: "化而欲作，作欲也" ("When transformation leads to the arising of desire, 'arising' means desire"). Heshang Gong's commentary: "无名之朴，道也。以道镇抚之也" ("The nameless uncarved block is the Tao. Use the Tao to calm and pacify them").
Similar views: Wang Bi: "化而欲作，作欲也" ("When transformation leads to the arising of desire, 'arising' means desire"). Heshang Gong: "无名之朴，道也" ("The nameless uncarved block is the Tao").
Translation: If, after (all things) have changed, they begin to engage in contrivance, I shall suppress them with the "nameless uncarved block" (the Tao).
Analysis: Here "作" takes the meaning of contrivance, "镇" takes the meaning of suppression, and "朴" takes the meaning of the Tao as substance. When people begin to act with artifice and deviate from the natural way, the ontological power of the Tao is used to correct them. The "nameless uncarved block" is the same concept as in Chapter 32 — "道常无名朴" ("The Tao is eternally nameless, an uncarved block") — the Tao in its most primordial state.
Similar views: Echoes Chapter 32: "道常无名，朴虽小天下莫能臣也" ("The Tao is eternally nameless; though the uncarved block is small, none in the world dare subordinate it").
Translation: (By applying) the nameless uncarved block (to calm them), one will also be rendered free of desire.
Analysis: Using the pristine simplicity of the Tao to calm the human heart naturally leads to the absence of desire. The "nameless uncarved block" is itself without desire — it uses desirelessness to govern desire, and uses simplicity to transform artifice. Heshang Gong's commentary: "言无名之朴，道之所以镇之者，亦将不欲也" ("The nameless uncarved block — the means by which the Tao calms things — will also bring about desirelessness").
Similar views: Heshang Gong: "亦将不欲也" ("Will also bring about desirelessness").
Translation: Without desire, one returns to stillness, and all under heaven will naturally settle into order.
Analysis: This is the conclusion of the entire chapter. Desirelessness → stillness → all under heaven naturally settles. This is a progressive causal chain: holding to non-action → all things transform of themselves → if desires arise, calm them with the uncarved block → the nameless uncarved block renders one desireless → desirelessness leads to stillness → all under heaven naturally settles. Wang Bi's commentary: "不欲以静，则天下将自定也" ("Without desire, through stillness, all under heaven will naturally settle").
Similar views: Wang Bi: "不欲以静，则天下将自定也" ("Without desire, through stillness, all under heaven will naturally settle").
Translation: Not pursuing desires but relying on stillness, all under heaven will naturally return to the right way.
Analysis: Here "以" takes the meaning of "by means of," and "定" takes the meaning of "returning to the right way." This interpretation understands "stillness" as a means rather than a result — by relying on inner stillness to govern all under heaven, the world will naturally return to the right way.
Similar views: Consistent with the thought in Chapter 26: "静为躁君" ("Stillness is the master of restlessness").
This chapter contains 9 interpretation combinations.
[Core Divergences]
Chapter 37 is the concluding chapter of the "Tao Jing" (the Upper Section, Chapters 1–37), summarizing the entire section with the most famous proposition: "道常无为而无不为" ("The Tao is constantly non-acting, yet nothing is left undone"). The Tao's nature is non-action (无为), yet it accomplishes all things — this paradox of non-action and the myriad beings is the most wondrous aspect of the Tao. Laozi applies this principle to politics: if lords and kings can hold fast to this Tao, all things will naturally transform and flourish without human intervention. Yet when desires arise during this process of transformation, the Sage-King calms them with the "nameless uncarved block" (无名之朴) — the uncarved block is the Tao's projection in the phenomenal world, the natural, primordial authenticity before human artifice, the antidote to all desires. "Without desire, there is stillness, and all under heaven will settle of itself" — when desires subside and one returns to quietude, all under heaven naturally moves toward order. The logic of this chapter is: Tao → non-action → self-transformation → desires arise → calm them with the uncarved block → desirelessness → stillness → all under heaven naturally settles. This is the complete closed loop of Laozi's political philosophy. Wang Bi developed this from the ontological perspective, and Heshang Gong supplemented it from the perspective of nourishing life, together forming the most classical commentary on Laozi's thought of "governing through non-action" (无为而治).