The Dao Sustains All Beings; Practicing Benevolence Is Also Cultivating the Dao
Daoism is a religion indigenous to China, boasting a history spanning over 1,800 years. Its doctrines are inextricably linked with native Chinese culture, possessing distinct Chinese characteristics. Daoism’s unique perspective on life determines its distinctive philosophy regarding benevolence and charity.
“Compassion is the root of all virtues. If one wishes to accumulate merit and virtue, one must not only love human beings but also extend that love to all living things; for even the most minute creature possesses the spark of life.” The deeds of the Immortals and Sages recorded in Daoist scriptures—no matter how miraculous or extraordinary they may appear—are invariably grounded in the principles of compassion, benevolence, and love.
I. The Daoist Theory of “Valuing Life”
Unlike many other religions, Daoism regards existence in this world as a beautiful and positive experience, viewing death—rather than life—as the source of suffering. Consequently, Daoism pursues the path of spiritual cultivation to attain immortality and eternal life. The concept of “Valuing Life” (Gui Sheng) stands as one of the most fundamental tenets within Daoist philosophy.
From the emphasis placed in the Laozi (Tao Te Ching) on preserving health, valuing life, self-love, and longevity; to the Zhuangzi’s advocacy of protecting, preserving, and honoring life to its natural end; to the Taiping Jing’s (Scripture of Great Peace) promotion of rejoicing in and cherishing life; and finally to the Duren Jing (Scripture of Salvation)—revered by Daoists as the progenitor of all methods and the foremost of all scriptures—which opens with the proclamation that “The Way of the Immortals values life above all, and seeks to save all sentient beings”—the tradition of “Valuing Life” permeates every single Daoist text.
Within Daoist cosmology, deities, human beings, and all the myriad things of the world are understood as the manifestations of the Great Dao and Qi (vital energy); fundamentally, they share a common origin. The Taishang Laojun Shuo Chang Qingjing Miao Jing (Scripture of Constant Purity and Tranquility) states: “The Great Dao is formless, yet it gives birth to Heaven and Earth; the Great Dao is dispassionate, yet it orchestrates the movements of the Sun and Moon; the Great Dao is nameless, yet it nurtures and sustains all living things.” The distinctions that exist between deities, mortals, and the myriad creatures of the world arise because the Great Dao—the primordial essence of the cosmos—imparts varying qualities to each entity during the process of creating the universe and bringing forth all sentient beings, based on the specific Qi (bing qi) with which they are endowed.
From this perspective, life is inherently sacred. Whether it be humanity—the most spiritually endowed of all beings within Heaven and Earth—or the birds, beasts, fish, and insects that inhabit the mountains, rivers, lakes, and marshes, every form of life is a masterpiece of Nature and a manifestation of the “Supreme Virtue of the Great Dao.” Therefore, “Valuing Life” constitutes the highest virtue (Zhi De) that humanity can embody. “What is meant by ‘revering life’ is the preservation of life in its entirety.” Any action detrimental to life must be halted; conversely, any action beneficial to life must be undertaken. From the Taoist perspective, this constitutes the supreme manifestation of the Great Tao’s inherent virtue of universal benevolence and salvation; it is, moreover, the fundamental principle of human conduct and an indispensable prerequisite for the practice of the Tao.
The “Tao” is truly magnificent: it gives birth to all things, yet claims none as its own offspring; it nurtures all things, yet asserts no proprietary rights over them. All beings receive its grace and benefit from its bounty, yet the Tao seeks no credit and harbors no arrogance. This constitutes the virtue of the Tao—a virtue that serves as the supreme ideal for humanity as well. The ultimate objective of Taoist practice is precisely to achieve union with the Tao; thus, the entirety of spiritual cultivation lies in emulating the “Virtue of the Tao”—selflessly nurturing all beings and treating all things with equal benevolence!
This encapsulates the Taoist theory of “Revering Life” (Gui Sheng), which may also be regarded as the theoretical bedrock of the Taoist philosophy of charity and benevolence.
II. Performing Good Deeds and Cultivating the Tao
Taoism explicitly links the performance of good deeds with the spiritual cultivation required to attain immortality. The Commentary on the Xiang’er—a foundational text of the Celestial Masters sect—declares: “A hundred virtues must be cultivated; ten thousand good deeds must be manifested.” The Inner Chapters of the Baopuzi states: “If a person aspires to become an Earthly Immortal, they must accumulate three hundred good deeds; if they aspire to become a Heavenly Immortal, they must accumulate twelve hundred good deeds.” This Taoist doctrine—focused squarely on the practical reality of saving the world and benefiting humanity—has permeated the entire historical trajectory of the tradition’s development.
Taoism embraces the concept that “merit and virtue lead to deification.” This signifies that the accumulation of merit and virtue constitutes a vital pathway for human beings to ascend to the ranks of the immortals; indeed, the extensive performance of benevolent acts is a core component of the Taoist quest to attain the Tao and achieve immortality. To become an immortal, one must amass immense merit and virtue—qualities that stem directly from “compassion, benevolence, and universal love.” The Illustrated Commentary on the Treatise on Action and Response (Ganying Pian) observes: “Compassion is the root of all virtues. If one wishes to accumulate virtue and merit, one must not merely love one’s fellow human beings, but must also extend that love to all living things; for even the most minute of creatures possesses the spark of life.”
The deeds of the immortals and sages recounted in Taoist scriptures—no matter how miraculous or fantastical they may appear—are invariably grounded in the principles of compassion, benevolence, and universal love. In this context, the immortals serve as exemplars of successful spiritual cultivation, representing the very pinnacle of perfected humanity. This Taoist ethos eventually evolved into the principle of “enduring hardship oneself for the benefit of others.” For instance, the “Ten Precepts for Initial Practice”—formulated by Wang Changyue, a Daoist priest of the Qing Dynasty revered as the “Restorer” of the Quanzhen Longmen Sect—include tenets such as “one must practice hidden virtue and broadly aid all sentient beings,” and “one must not be insatiably greedy or hoard wealth without distributing it; rather, one should practice frugality and show benevolence toward the poor.”
III. The Daoist Perspective on Compassion
All Daoist thought stems from emulating the “Dao,” and its perspective on charity is no exception.
- The Foundation of the Daoist View on Charity Is the Equality of All Things
Since all things are manifestations of the Great Dao, they are, by nature, equal in status. By logical extension, the principle of “relieving the destitute and aiding the distressed” becomes an inherent imperative. The Tract of the Quiet Way (Wenchang Dijun Yinzhiwen) states: “To aid the distressed is like saving a fish stranded in a dry rut; to rescue the imperiled is like saving a bird ensnared in a net.” For Daoists, providing relief to others and assisting those in danger or hardship constitutes an embodiment of the “Way of Heaven.” The Daodejing observes: “The Way of Heaven takes from what has too much and gives to what has too little.” Fundamentally, the Way of Heaven shows no partiality toward any of the myriad things; thus, using one’s own capacity (one’s “surplus”) to assist others (those in “deficit”) is precisely an act of emulating the Way of Heaven.
Daoism teaches the principle of “sharing wealth in common”—meaning that material possessions should not be hoarded as private property or monopolized by a single individual. The Taipingjing (Scripture of Great Peace) declares: “Wealth and material goods belong to the harmonious balance of Heaven and Earth, intended to sustain humanity. A household merely serves as a temporary gathering place for these goods; they are not intended solely for the benefit of one person. Should there be those who lack sufficient means, they are entitled to draw upon these resources.” Since wealth and material goods inherently belong to Heaven and Earth, how could any single individual claim exclusive ownership over them? This concept serves as yet another manifestation of Daoism’s emphasis on equality.
- The Daoist View on Charity Reflects a “Reverence for Life”
The emergence of life is regarded as the “Virtue of the Dao”; consequently, Daoism holds life in high esteem, prioritizing the preservation and rescue of life as the foremost of all virtuous acts. The Taipingjing asserts: “One must place the utmost value on life; indeed, life is the primary priority.” In his treatise Zuowang Lun (On Sitting in Forgetfulness), Sima Chengzhen writes: “That which is most precious to human beings is life itself.” Daoism maintains that, among all the myriad things in Heaven and Earth, “human life is of the greatest weight”; and among all virtuous deeds, “the preservation of life is the highest virtue.” From the Taoist perspective, human wealth is not measured by the accumulation of material possessions, but rather by the flourishing of life and the diversity of living species.
The section titled “Methods for Distinguishing Poverty and Wealth” within the Taiping Jing (Scripture of Great Peace) states that true “wealth” signifies a state in which all things are abundant and complete, and every living being is able to fulfill its natural lifespan. Thus, during the era of the “Upper Emperors,” when species were myriad and diverse, the age was characterized as one of “abundance.” Conversely, during the era of the “Lower Emperors,” when the variety of species diminished, it was deemed a time of “great poverty.” Subsequently, as the full complement of ten thousand species became increasingly difficult to sustain, the condition was classified as “extreme poverty.” Therefore, any action that serves to benefit or sustain life is deemed absolutely essential and must be undertaken.
- The Taoist View of Charity Emphasizes “Natural Non-action”
Here, “natural non-action” (ziran wuwei) is not a passive concept; rather, it advocates that the fundamental orientation of life should be a “return to simplicity and truth”—a state of serene detachment and harmonious alignment with the natural order. As the Tao Te Ching aptly puts it: “To give life without possessing; to act without expectation; to lead without dominating.”
When reflected in the context of charity, this principle implies that acts of benevolence are undertaken without any ulterior motive of personal gain; one offers assistance to others without presuming it to be solely a product of one’s own capabilities; and, crucially, one refrains from boasting of one’s own merits or virtues after having rendered aid.
Only through such acts of charity—which mirror the way of the Tao itself as it nurtures and sustains all creation—can one truly embody the maxim: “Because one does not lay claim to the achievement, it can never be taken away.” Such benevolence, like the Tao itself, remains eternal and can never fade into oblivion.
