《道德真经集注(宋太守张氏)》Vol. 6

This passage draws on the Daodejing’s ideal of “a small state with few people” to depict a kind of governance that returns to original simplicity and authenticity, while criticizing the restless, frivolous mentality and insatiable greed of people of the time.

Once people’s minds become frivolous and their affairs multiply, profit and desire overwhelm the original heart that values life. The people’s primary occupations decline, while the pursuit of secondary profits prevails; desires exceed one’s proper station, and people readily violate the penal law and fall into danger as casually as walking on flat ground. Ruts and footprints spread in all directions—this is precisely disorder and calamity taken to its extreme.

The ideal governance of the world is different. Even if there are boats and carriages, there is nowhere to ride them; even if there are armor and weapons, there is nowhere to display them. Heshang Gong (a Han-dynasty scholar who annotated the Laozi) holds that this is because the ruler is quiet and practices Wuwei (non-action), does not promote bustling and luxurious enterprises, and the people likewise do not delight in travel and amusement. Wang Pang (a Northern Song scholar) says that when people are content and self-sufficient within their own nature and proper station, they have no affliction of distant travel or war.

The text goes on to say, “cause the people to return to tying knots in cords and using them,” that is, to lead the people back to the age of high antiquity when knots in cords were used for records. Tang Minghuang (Tang Xuanzong, Li Longji) explains that boats and carriages are for convenient travel and armor and weapons are for war; if people have no desires, they have no use for these things, and so they return to simplicity and purity, back to the plainness of knotting cords to keep records in the age of the Three August Ones (legendary ancient sage kings). Heshang Gong says that by removing adornment and returning to plainness, one can be honest and without deceit. Wang Pang says that when affairs are simple and popular customs are honest and thick, written contracts are unnecessary.

Finally, it describes the people’s condition of life. “Sweetening their food”: Tang Minghuang holds that people do not crave flavors, and so whatever they eat seems sweet to them. Heshang Gong says they are content with coarse food and vegetables and do not wish to eat rare delicacies. “Finding beauty in their clothing”: Tang Minghuang holds that people do not seek embroidered patterns, and so whatever they wear seems beautiful to them. Heshang Gong says they regard coarse clothing as beautiful and do not value the five colors. Wang Pang says that food being sweet and clothing being fine comes from being naturally sufficient through having no affairs. “Finding security in their customs”: here “customs” refers to dwelling places. Tang Minghuang holds that when houses are not ornamented, wherever one dwells feels comfortable. Heshang Gong says they are at peace in thatched huts and do not delight in splendid palaces. “Delighting in their occupations”: Tang Minghuang holds that when customs are not thinned and debased, the customs are pure and lovely and can be enjoyed. Heshang Gong says they delight in plain popular customs and do not change with external things.

Neighboring states look across at one another, and the sounds of their chickens and dogs are mutually heard (the character ying in the received text is ji, “chicken”), yet the people, to old age and death, do not go back and forth with one another.

Tang Xuanzong (Minghuang) says: This describes the two states as being very close to each other. Heshang Gong (He) says: The two states are near to each other. The Northern Song scholar Wang Pang says: People each fulfill the proper lot of their lives, and so they multiply and flourish, dwell in peace, and enjoy their work.

“Causing the people, to old age and death, not to go back and forth with one another”: Tang Xuanzong says: This is the utmost point of having no pursuits at all. Heshang Gong says: This is being without passions and desires. The Wei-Jin metaphysician Wang Bi (Bi) says: There is nothing sought and no greed or desire. Wang Pang says: They are near but do not associate; they seek nothing from outside. This is governance that fully develops original nature, and so the people can each preserve their own nature.

I have privately examined the final chapters of the Analects and the Mencius; both recount the undertakings of sages such as Yao, Shun, Yu, and Tang, evidently believing that if the principles of this book were applied to government, their effects could be compared with those undertakings. Laozi was a great sage, but the times he encountered were precisely suited to returning to the root and restoring the genuine, and to fully unfolding original nature. Therefore he alone clarified the meaning of Dao and De, gathering up the dispersions of the myriad things so that they return to unity and to simplicity. If this book were truly applied to government, it could transform the people and bring about pure and excellent customs; this chapter is precisely its effect. Thus the essential meaning of this scripture comes to its end here.

Yang Xiong (Yang Ziyun) composed the Fa Yan, and he too concludes with the words of Tang Yao and Yu Shun, probably emulating Confucius, Mencius, and this book. Yet Yang Xiong’s doctrine, even if it could truly be put into practice throughout the world, how could it be mentioned in the same breath as the undertakings of the sages? One may say that he had such an intention, but his words exceeded the reality.

(In some editions the character shi, “to cause,” is written as wu, “none,” that is, the character shi is absent.)

Chapter 81 is titled “Trustworthy Words Are Not Beautiful.” The meaning of the opening phrase “trustworthy words are not beautiful” is: words that are true and trustworthy are not ornate; ornate and pleasing words are often not true.

Trustworthy words are not ornate, and ornate words are often not trustworthy. These lines come from Chapter 81 of the Daodejing and mean: true and trustworthy words are plain and unadorned, not deliberately embellished; words that are elaborately adorned are mostly false or empty.

Tang Xuanzong, Li Longji (referred to in the commentary as "Minghuang"), held that true words accord with the sage's teaching and do not cater to worldly customs, and so are not ornate; ornate words cater to worldly customs, and so are not trustworthy. Heshang Gong (a Han dynasty scholar who annotated the Laozi, referred to in the commentary as "He") said that trustworthy words reflect things as they are, and are not ornate because they are plain. Wang Bi (a scholar of the Wei of the Three Kingdoms) said that the root lies in plainness. Wang Pang (a Northern Song scholar and son of Wang Anshi) said that true speech is rooted in the Dao (the Way), the fundamental principle of the universe; what the Dao says is plain and flavorless—where would ornament be needed?

"The good do not argue; those who argue are not good." Tang Xuanzong believed that good people emphasize putting things into practice and do not rely on verbal argument; those who are clever with words and good at arguing are, on the contrary, not good. Heshang Gong said that good people cultivate themselves with the Dao and do not rely on literary embellishment; the clever words of arguers, by contrast, bring disaster. Wang Pang said that when words stay close to the essential point and their meaning is profound, there is no need for elaborate rhetoric.

"Those who know are not broad; those who are broad do not know." Heshang Gong said that "those who know" refers to people who understand the Dao, and "not broad" means guarding a single fundamental. Wang Bi said that the highest attainment lies in single-mindedly guarding the One. Wang Pang said that the essential point should lie in the extremely subtle, so why should it be broad?

Overall, these passages of commentary all maintain that truth is plain and essential; words need not be numerous or ornate; and focusing on the fundamental is the way of self-cultivation.

The Sage Has No Accumulation: Tang Minghuang (Emperor Xuanzong of Tang) comments that “accumulation” means clinging to words and lingering over doctrines, hoarding them as private possessions. The sage, by contrast, can grasp the intent of words and forget the words, understand the original meaning of teaching and transformation and discard its forms, so that there is no attachment or obstruction in the mind; hence “no accumulation.” Wang Bi says that the sage is selfless and does not take things as his own; he bestows only upon the good and allows the myriad things to grow naturally. Wang Pang says that the great Dao (the Way) operates wherever there is no place it does not reach, while the sage’s mind is always empty and unobstructed, so he can respond to the needs of the myriad things in the state of “non-being.” If one stores things up and takes them as one’s own, what is gained is little; how then could one make teaching and transformation broad and widespread? This precisely shows that the wise do not seek breadth through accumulation.

Having Done Things for Others, One Possesses Even More: Heshang Gong says that when the sage practices transformation by De (Virtue/Power) for others, his own De becomes all the more substantial. Wang Bi says that by doing so he will be revered by the myriad things. Wang Pang says that “for others” means applying one’s mind and strength to undertakings in order to govern the world, guiding things in accordance with the times; thus the great Dao is not diminished on that account, and the undertakings instead become broader. One edition writes “wei” as “yu,” which is incorrect.

Having Given to Others, One Possesses Even More: This is the original line of the Jing (scripture); the accompanying commentary is not recorded, so it can only be understood in light of the preceding text: the more one gives to others, the more one possesses—this corresponds to the principle that “accumulation leads to less.”

Although the sage does not store up the principles of the Dao (the Way) and its teachings within himself, he constantly uses the savor of those principles to guide ignorant ordinary people, giving all of it to others. The sage’s pure and tranquil nature is not diminished by this; on the contrary, it becomes all the more luminous. Hence it is said, “The more he has, the more he has to give.” “Having” refers to his own nature; “more” refers to the benefit he brings to others.

Heshang Gong (a Han-dynasty Daoist scholar who annotated the Laozi, traditionally held to be a pseudonym) says: When one gives material goods to others, one’s goods instead become more numerous, like the light of the sun and moon, which is never exhausted. Wang Bi (a Xuanxue scholar of the Wei period in the Three Kingdoms era) says: This is what the myriad things turn toward. Zhang Pang (a Northern Song scholar) says: To transmit the Dao to others is like Heaven generating the myriad things: Heaven does not expend anything, yet the myriad things grow more flourishing day by day. Since it says the sage “does not accumulate,” it also shows that the sage can abundantly nourish the myriad things; precisely because he does not hoard, he can cause the myriad things to be abundant.

The way of Heaven’s movement is to benefit the myriad things and do them no harm.

Heshang Gong says: Heaven gives birth to the myriad things, loves and nourishes them, causes them to grow, and does not harm them. Wang Bi says: Heaven’s movement constantly causes the myriad things to grow and reach completion. Zhang Pang says: Heaven is the root of the myriad things and constantly nourishes them with loving-kindness; it has no intention of harming them. This is explaining the principle that “truthful words are not beautiful”: if the principle of Heaven were beneficial only to one side, it would inevitably be harmful to the other.

The way of the sage’s action is to act without contending with others.

Emperor Ming of Tang (Emperor Xuanzong) comments: The Way of Heaven brings benefit to the myriad things without doing them harm. The sage models himself on this Way, extending his sage-like teaching and transformation so that it becomes broad and beneficial; he constantly yields these benefits to others, and therefore he does not contend with others.

Heshang Gong comments: The sage models himself on the Way of Heaven. In all that he undertakes and in the achievements brought about by his teaching and transformation, he does not contend with those below him for merit and fame; thus he can preserve his sagely achievement.

Wang Bi (a metaphysician of Wei in the Three Kingdoms period) comments: By according with the benefits of the Way of Heaven, they do not harm one another.

Wang Pang (a Northern Song figure and son of Wang Anshi) comments: Primordial Qi moves of itself, and the myriad things inevitably grow and reach completion. The sage embodies the operation of the great transformation of Heaven and Earth and acts accordingly; whether his movements are fast or slow, they all accord with regular order—how could he have any mind to contend?

It is precisely for this reason that when the sage establishes teachings and hands down norms, he likewise follows the times and circumstances, relies on the principles of affairs, and stops as soon as he has hit the mark; it is not for the sake of debate. The reason he concludes with the sentence “act without contending” is that he sincerely wished the doctrine of Dao and De to be understood, and within it there is no higher realm than “act without contending.” The central purport of the whole Laozi at last reaches its conclusion in the eighty-first section. This section gives a general account of the original intention behind composing the scripture. Moreover, since the Nanhua (that is, the Zhuangzi) ends with the death of Zhuangzi, and after that there is still the chapter “Tianxia” (“Under Heaven”), which also discusses the rights and wrongs of the various schools’ arts of the Way, it serves to summarize the traces of the author’s own writing and establishing of his teachings.

The preface to the Collected Commentaries on the Daode Zhenjing begins by saying that Laozi’s book has circulated in the world for a very long time. Its language is subtle and its meaning profound; few people can truly exhaust the principles within it. If students of the Dao are not clear-minded, penetrating, and thorough, it is difficult for them to gauge the depths of the principles of Dao (the Way) and De (Virtue/Power) and of nature and life—that is, the cultivation of mind-nature and life.

The author did not intend to put forth abstruse and mysterious discussions in order to confuse the world. The supreme Dao is profound and remote, dark and silent; even sages find it difficult to name and describe it in words. Later, when the methods of the Dao became fragmented, if its general outline had not been indicated, the dull and unenlightened people of later ages would have been bewildered and without guidance, not knowing the root source of the great Dao, so that root and branch would be reversed. Therefore the author, having no alternative, reluctantly used words to clarify it.

In its greatness, the Dao fills heaven, earth, and the four directions with no outside; in its smallness, it can enter the most minute places with no gap. Its mysterious aspect is the “Gate of All Wonders” (the general gateway of the transformations of the myriad things), while its coarse and manifest aspect is embodied in ordering the family, the state, and all under heaven, and is present everywhere.

Before this, there were three commentators on Laozi: Heshang Gong, Emperor Ming of Tang (Tang Xuanzong, Li Longji), and Wang Bi. Their explanations each accepted and rejected different points, but each had its strengths; ultimately, all of them investigated the root of the great Dao. In recent times, Wang Pang (son of Wang Anshi) deeply understood the learning of Dao, De, nature, and life. He anew explained Laozi’s intent, elucidated the subtle and illumined the hidden and profound, formed a distinctive school of interpretation, and made the eighty-one chapters of the Daodejing more prominent in the world.

Yet scholars in the world often regard Laozi’s book as empty and useless writing; they seldom apply their minds, and merely by relying on their own shallow remarks they think they have gained something. They little realize that the root of the great Dao can be understood only through Laozi, and that Laozi’s scripture can be understood only through the various commentaries; it is not something that ordinary shallow scholars can easily hear and comprehend.

Prefect Zhang deeply understood the principles of Dao, De, nature, and life; he educated scholars through literature and expounded these principles through the classics.

Governor Zhang profoundly comprehended the principles of Dao, De, nature, and life. He instructed scholars through his writings and also guided numerous students with the classics and admonitions. He often worried that those who merely clung to the scriptures did not understand the Dao, and so he ordered the students in the academy to consult the commentaries of the four schools, remove redundancies, supply omissions, and edit and publish the work for the world, in order to broaden its moral instruction. In this way, those who study will know that Laozi’s (the founder of Daoism) book is not empty and absurd talk; as long as one investigates it deeply and comprehends it carefully, it is sufficient to penetrate the profoundest principles. Using it to cultivate the self, one can obtain genuine benefit; using its remainder to govern the world and the state, one can also achieve practical results. How could what scholars gain from this be merely a small supplement?

I have had the good fortune to be under Lord Zhang’s instruction and to receive his guidance personally, and so I respectfully request that the year and month be written after the preface, so that the transmission of this book will not be lost.

Written on the first day of the tenth month of the first year of Yuanfu (1098), by Liang Jiong, former acting military judge of Yingzhou, respectfully prefacing.