Chapter 37 of the Tao Te Ching

The Tao continually practices non-action, and yet there is no single being in the world that has not been produced by the Tao.

The philosopher 列子 Lièzǐ says: He is without knowledge, without ability, and yet there is nothing he does not know, nothing he cannot do. This thought is the same as that of 老子 Lǎozǐ.

If kings can preserve the Tao—that is, imitate it and practice non-action—all beings will transform according to their example, that is, practice non-action.

The word 作 zuò means 'to move, to set in motion.' The word 镇 zhèn means 'to maintain a thing at rest, to prevent it from moving.' Long after the people have transformed, their affections and desires will begin to move again in their hearts, and customs will become corrupted. Some will want to beautify what is natural and true; others will want to complicate the simplest things, and gradually, we will value deceptive appearances. But the Sage can perceive this great flaw early and prevent it in its earliest beginnings. Then he restrains it with the aid of the simple substance that has no name (the Tao; that is, by practicing non-action and making the people practice it, he tames the unrestrained fervor of their passions). But if a person is disposed to desire it (to desire the Tao), this would still be having desires; this is why it is absolutely necessary not to desire it. Then (that is, when one does not even desire the Tao), one has reached the pinnacle of calm and stillness. As soon as a person's heart has no kind of desires, it rectifies itself. When this absence of desires is extended to the entire empire, the empire rectifies itself.

The word 将 jiāng (commonly a future marker) here means 'it is necessary, one must.' (Cf. my edition of 孟子 Mèngzǐ, I, 91, 7; and 老子 Lǎozǐ, chap. XXXII, n. 291.)

According to F, one must construct 以不欲 yǐ bù yù静 jìng, literally: 'by non-desiring, one becomes calm.'