《道德真經四子古道集解》Vol. 5

The Tongxuan Jing states: Modern seekers should cultivate rounded wisdom, square conduct, broad abilities, yet simple methods. Those with rounded wisdom comprehend all things; those with square conduct know what to refrain from; those with broad abilities can handle any affair; those with simple methods grasp the fundamentals. If one's vision is too grand while understanding remains narrow, they'll lose their bearings—even the greatest methods will lead to chaos under such circumstances.

The Nanhua Jing observes: True wisdom lies in knowing where to stop. Just as people don't use flowing water as a mirror but prefer still water—only stillness can reflect all things. The Dao operates throughout the world like rivers and seas: without deliberate action (Wuwei), they receive all tributaries; without conscious demand, they naturally attain abundance.

Chapter 33 describes six virtues of ancient sages: They could discern others (wisdom in knowing people) and understand themselves (clarity in self-awareness); possessed strength to surpass others (power to overcome) and greater fortitude to master themselves (strength in self-conquest); knew contentment as true wealth (sufficiency in knowing enough) and persisted in realizing their aims (resolve in steadfast action). Those embodying these six virtues establish merit without losing their way in life, leaving enduring legacies after death—hence called "Six Virtues of Lasting Vitality."

Specifically: Recognizing worthies demonstrates wisdom (knowing the worthy is called wisdom); the greatest wisdom lies in discerning people to prevent misgovernance. True self-awareness constitutes clarity; cherishing worthies embodies benevolence (loving the worthy is called humaneness); revering worthies manifests propriety (honoring the worthy is called ritual). Surpassing others indicates strength (the conqueror has power), but those who skillfully employ others' strengths inevitably win hearts (those who harness human power surely gain allegiance). Yet conquering oneself marks true strength (the self-conqueror is strong), for genuine strength necessarily involves utilizing others' capacities (the truly strong always employ human power). This world knows no one who gains allegiance while acting selfishly, nor anyone who wins support after losing themselves.

One who knows contentment is truly wealthy. (The Tongxuan Jing explains that the root of abundance lies in frugality; one can feel fulfilled without amassing excessive possessions.)

Only those who persevere in action possess true aspiration. (The Tongxuan Jing states that ancient sages did not consider lowly status dangerous nor poverty shameful, for no one could censure them.)

One who does not lose sight of the root endures. (The Tongxuan Jing points out that those who truly understand the essence of life do not forcibly seek what lies beyond it; those who grasp the truth of destiny do not worry over what cannot be changed.)

One whose physical form perishes but whose spirit remains undimmed attains true longevity. (The Tongxuan Jing says that even after death, the noble person's reputation does not fade—their virtuous name endures for generations. How can this not be considered longevity?)

On the Vastness of the Dao, Chapter 34 (This passage from the Nanhua Jing states: Nothing is more divine than Heaven, more abundant than Earth, or more majestic than the sovereign. Thus, the sovereign's virtue must align with Heaven and Earth, emulating the ancient sages who drew upon Heaven and Earth's abundance to nurture all beings and govern the people. The Dao never claims greatness, yet all things return to it—thereby accomplishing humanity. The sage follows the Dao to nourish the people.)

The Dao is vast and boundless. (The Nanhua Jing says: Viewed through the lens of the Dao, all things find their proper place. Loving all things universally, Heaven and Earth form a single unity.)

It permeates everywhere. (The Tongxuan Jing states: The Dao has no fixed form; the key lies in understanding principle. Act when you see what should be done, avoid what should not—"can" and "cannot" are complementary like left and right hands, or surface and depth.)

All things depend upon it. (The Nanhua Jing says: The Dao covers all things yet never appears overbearing; its grace spans generations yet never claims benevolence.)

It gives birth to all things without refusal. (The Tongxuan Jing states: The Dao is the root upon which all things rely for life, yet it never flaunts its merit.)

It accomplishes all things yet does not possess them. (The Tongxuan Jing says: The eternal Dao creates all things without ownership; people remain unaware of its grace.)

It nurtures all things yet does not dominate them. (The Tongxuan Jing states: The eternal Dao gathers and stores yet grows no richer; it gives generously yet grows no poorer—nurturing all things without ruling over them.)

It remains constantly free of desire, and thus may be called subtle. (The Nanhua Jing says: The Dao shapes all things into myriad forms yet never boasts of its skill.)

The Collected Explanations of the Four Masters' Ancient Dao in the True Scripture of Dao and De discusses the supreme state of "governing through non-action (Wuwei)." The Dao (the fundamental principle of the cosmos) nurtures all things yet does not dominate them. Precisely because it refrains from deliberate action, it accomplishes greatness. Just as rivers and seas, by remaining low, gather all streams and thereby achieve vastness, the sage emulates this quality—loving all beings through the Dao yet never claiming greatness for themselves.

The era of the Divine Farmer (Shennong) in high antiquity represents an idealized age of peace and prosperity, where humans lived in harmony with nature: people slept soundly and awoke at ease, knowing only their mothers and not their fathers; they dwelled alongside deer, cultivated the land for food, wove cloth for clothing, and harbored no intent to harm or contend with one another. This state is called "holding the Great Image" (grasping the essence of the Dao). The Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor) mastered the root of the Dao, governing from the center through non-action, their words and deeds naturally aligned with Dao and De (Virtue).

In a truly peaceful age, calamities do not arise, and chaos does not erupt; people live and work in contentment. The ancients wisely avoided excessive cunning and calculation, allowing all things to return to their natural disposition. Just as fine food and music cause passersby to pause, the sages of high antiquity governed the people by letting each follow their innate nature, each finding their place without mutual interference. It is crucial to note that the Dao cannot be explained through verbal debate—the moment one attempts to describe it in words, they have already strayed from its essence.

This passage elucidates the nature of the Dao (the Way) and principles of governing the world, presented in two parts:

The first part describes the essential characteristics of the Dao. The true Dao is placid and flavorless—it operates spontaneously without relying on words. When you try to see it with your eyes, it remains invisible; when you attempt to hear it with your ears, it stays inaudible. As the Tongxuan Jing (Scripture of Pervading Mystery) states, the Dao cannot be directly perceived through sensory means. Insisting on seeing or hearing it through physical faculties will only lead one astray from genuine understanding. Ancient masters who attained the Dao required no deliberate observation to comprehend it.

The second part quotes the "Qingqie" chapter from the Nanhua Zhenjing (True Scripture of Southern Florescence, i.e., Zhuangzi), discussing statecraft through metaphor: To contract something, one must first let it expand; to weaken something, one must first allow it to strengthen. Just as standardized measures (douhu, peck-and-bushel vessels) were created to regulate trade only to be stolen themselves, and weighing tools (quanheng, balances and steelyards) were invented to ensure fairness only to be misappropriated. Thus, when sages govern the world, they avoid relying on clever techniques—excessive dependence on such methods ultimately empowers the unscrupulous. Like fish that cannot leave deep waters, the essential methods of governance should never be carelessly revealed.

The mentioned douhu (ancient grain measures) and quanheng (weighing scales) symbolize human-made rules and regulations. The text suggests that over-reliance on such external frameworks creates loopholes for exploitation by cunning individuals.

This passage elucidates several key principles of Daoist wisdom for navigating worldly affairs:

To abolish something, one must first allow it to flourish (the Zhuangzi states that after ancient sages passed away, great thieves ceased to appear and the world found peace. But later generations used seals and tallies to establish trust, only to have these very instruments exploited by thieves).

To take something away, one must first give it (the Zhuangzi observes that if later sages' wisdom hadn't persisted, great thieves wouldn't have continued. Using benevolence and righteousness to correct people ultimately allowed thieves to exploit these virtues too). This illustrates the principle of "subtle illumination" (weiming) (the Tongxuan Jing explains this as the Dao's capacity to conceal itself in Yin or manifest in Yang, to dwell in darkness or shine in light—beginning from minute origins to ultimately achieve great radiance).

The soft and weak overcome the hard and strong (the Tongxuan Jing describes the Dao's nature as alternating between pliability and firmness—starting from weakness to ultimately achieve strength, accumulating gentleness until it transforms into power).

Like fish that cannot leave deep waters (the Zhuangzi employs metaphors: a beast large enough to swallow chariots, when leaving the mountains, cannot escape nets; a fish big enough to swallow boats, when stranded, becomes prey to ants. When springs dry up, fish on land moistening each other with saliva still perish—far better to forget each other in rivers and lakes. Fish require their watery habitat to survive).

The sharp instruments of state governance (the Zhuangzi points out that later sages' methods of rule became like sharp tools that instead empowered thieves. Even with the incentives of high office and the deterrence of executioners' axes, they couldn't prevent thieves from exploiting benevolence, measurements, seals, and jewels for profit. This was the error of later sages using sharp instruments to educate people. True sages preserve original simplicity, letting people naturally forget each other within the Dao's arts—only through Wuwei (non-action) can true stability be achieved).

This passage elucidates the core principles of governing a state and cultivating the Dao. Laozi teaches that the most effective methods of governance ("sharp tools") should not be carelessly revealed. As the Nanhua Jing (i.e., Zhuangzi) states: "Discard sages and abandon wisdom, and great thieves will disappear; destroy precious objects, and petty thieves will vanish; burn tallies and seals, and the people will return to simplicity; break measuring vessels and scales, and they will cease to quarrel." These methods must not be indiscriminately shared.

Chapter 37 speaks of the essence of the Dao as Wuwei (non-action). Though the Great Dao appears to do nothing, it nurtures and embraces all things—how magnificent this is! Therefore, the noble person must purify the mind and follow the Dao's principle of non-action. Governing through Wuwei means aligning with nature ("Heaven"), while speaking through Wuwei manifests De (Virtue). The ancient sage-kings governed the world through this non-active Dao, naturally ushering in an era of great peace.

The Tongxuan Jing (i.e., Wenzi) explains: Wuwei is the eternal principle of the Dao. Though seemingly inactive, nothing lies beyond its capacity. If rulers can maintain this non-active Dao—as the Nanhua Jing says, "The noblest way for a ruler to govern is through non-action, thereby stabilizing the people's nature"—all things will transform naturally. This resembles Hongmeng's advice to Yun Jiang in the Nanhua Jing: "Simply maintain non-action, and the myriad things will transform of themselves."

When people develop excessive desires (a symptom of disunity in governance and rulers' insincere cultivation, causing disconnection between higher and lower levels), the pristine essence of the Dao must be employed to settle them. The Tongxuan Jing states that ancient sages pacified the world through the Dao—when those above governed through Wuwei, the people were mysteriously transformed as if by divine influence. This nameless state of simplicity ultimately dissolves greed.

The Tongxuan Jing further clarifies: Ancient rulers skilled in leadership all practiced Wuwei, which means maintaining clarity and stillness. Only those who preserve this clarity can become true kings of the world. When humans return to their original serene nature, the myriad things naturally follow their proper course.

This passage discusses different levels of virtuous conduct (De) and their effects. The highest virtue (Shangde) appears not as deliberate virtuous action—this is true De. Those who deliberately flaunt virtue (Xiade) have actually lost the true essence of De.

The Dao of Heaven (natural law) represents the supreme model of virtue—it practices Wuwei (non-action) yet accomplishes all things. The ancient sages emulated this heavenly Dao, and the world naturally achieved peace. This seemingly inconspicuous virtue is genuine De. In contrast, human doctrines (artificial norms) always seek to act deliberately, which instead creates disorder. The conscious maintenance of virtuous appearances precisely demonstrates the absence of true virtue.

The text then compares governance methods across historical periods: During the era of the Three Sovereigns, Wuwei governance (non-forced intervention) naturally won the world's allegiance. The Five Emperors began employing deliberate action, yet secured the submission of all lands. The Three Kings of Xia, Shang and Zhou implemented benevolent rule, gaining the realm's allegiance. The Shang and Zhou dynasties emphasized righteous principles, securing a state's compliance. The Five Hegemons of the Spring and Autumn period revered ritual propriety, managing only to command the following of local districts. By the Warring States period with its Seven Powers, even ritual systems had collapsed, relying solely on military force to maintain control—prompting the people to revolt.

The phrase "rolling up sleeves in resistance" illustrates how when rulers abandon even basic ritual propriety, the common people rise up in rebellion. This passage reveals a core Daoist perspective: the more one consciously pursues superficial virtue, the further one strays from the true Dao. From Wuwei to deliberate action, from benevolent governance to righteous principles, then to ritual propriety and finally brute force—this marks a gradual process of moral decline.

This passage contrasts governance methods across different historical periods, revealing the gradual decline of social morality. When the world loses the Dao (the supreme principle of natural non-action), people begin emphasizing De (conscious virtue). When De is lost, they stress ren (benevolence); when ren fades, yi (righteousness) becomes paramount; and when yi deteriorates, society can only rely on li (external rituals) to maintain order.

Quoting the Nanhua Jing (the Zhuangzi), the text observes: The Five Emperors era turned to De only after losing the Dao; the Three Kings period emphasized ren after losing De; the Shang and Zhou dynasties resorted to yi after ren faded; and the Five Hegemons of the Spring and Autumn period adopted li when yi collapsed. Ritual systems actually represent the most superficial form of morality, manifesting when sincerity and trust have weakened—they become the seeds of chaos.

The Tongxuan Jing (the Wenzi) further explains: Ancient Dao practitioners deeply embodied De and thereby received abundant blessings, while latter-day people superficially enforcing rituals obtain only meager rewards. A true dazhangfu (accomplished Dao cultivator) maintains inner richness without pursuing external ornamentation, abiding in the fundamental realm of De rather than being constrained by superficial rituals. Their minds remain serene and spirits inwardly collected, harmonizing with the natural Dao without forced striving.

This scripture primarily examines the relationship between Dao (the Way) and De (Virtue/Power), humaneness and righteousness, as well as ritual propriety and laws, while contrasting the governing methods of ancient sages with later rulers.

Through the dialogue between Wenzi and Laozi, the text reveals that the reason humaneness, righteousness, and ritual laws lead to social disorder is their deviation from the fundamental Dao-De. Those who practice humaneness and righteousness often judge right and wrong through personal emotions and measure morality by gains and losses. Yet the world is vast—personal affection cannot extend to all people; even exhausting the state treasury cannot satisfy everyone's desires. Therefore, it's better to return to the root and govern by following the natural disposition of heaven and earth, allowing all things to find their proper place naturally.

The true art of governance lies in this: ancient sages followed people's natural disposition (called "De"). When Dao-De were profound, there was no need for weapons or punishments. Only when later generations' virtue declined did they resort to humaneness and righteousness; when these too became shallow, they had to employ weapons and punishments. Thus, the great man (referring to the wise person) should choose the profound essence of Dao-De rather than the superficial forms of humaneness and righteousness—seeking substance over ornamentation.

Chapter 39 further explains: the reason ancient sages could govern well wasn't due to power or status, but their skill in aligning with the people's hearts. Tyrants like Jie and Zhou held the title of king yet lost the empire, while Tang of Shang and Wu of Zhou overthrowing tyranny wasn't considered rebellion. True sages don't pursue fame, yet receive genuine praise from all under heaven.

Here, "the One" refers to the primordial state of Dao—the origin from which heaven, earth, and all things emerge. Heaven remains clear by preserving this "One"; earth maintains peace by holding to this "One." Quoting the Nanhua Jing (Zhuangzi), the text illustrates that heaven and earth preserve clarity and peace precisely by following the principle of natural non-action (Wuwei).

(Note: The "Tongxuan Jing" refers to Wenzi, "Chongxu Jing" to Liezi, and "Nanhua Jing" to Zhuangzi—all essential Daoist classics.)

This passage explains the role of "One" (the fundamental essence of the Dao) in its relation to heaven, earth, and all things. When the Shen (human spirit) attains the "One," it becomes luminous and penetrating—just as the Nanhua Jing (Classic of Nanhua) states: maintaining a state of serene detachment, emptiness, and Wuwei (non-action) is the fundamental method for cultivating the spirit. In this way, neither sorrow nor harmful influences can penetrate, leading to longevity. For example, Guangchengzi (a legendary immortal) grasped this principle and lived for 1,200 years without showing signs of aging.

When valleys attain the "One," they remain full and never dry up. The Tongxuan Jing (Classic of Penetrating Mystery) says: though hundreds of rivers flow ceaselessly, they never exhaust themselves because they all return to the ocean as their source. When all things attain the "One," they flourish and thrive—the Nanhua Jing explains that the prosperity of all beings stems from following this principle.

When rulers attain the "One," the world is brought to peace. The Dongling Jing (Classic of the Numinous Cavern) states that ancient sage-kings did not pursue superficial displays or empty fame, revealing true wisdom. All these phenomena arise from the same underlying truth—the Nanhua Jing emphasizes that unwavering focus on the "One" leads to the highest attainment.

The passage then illustrates the consequences of losing the "One": If heaven loses clarity, it fractures (Tongxuan Jing says that when Yin-Yang falls out of balance, celestial anomalies appear); if earth loses stability, it quakes; if the human spirit loses its luminosity, it deteriorates (exhaustion and emotional turmoil deplete it); if valleys lose their water source, they dry up; if all things lose vitality, they perish; if rulers lose the correct path, they collapse (Tongxuan Jing warns that those in high positions must guard against arrogance and recklessness, or they will not endure).

This passage expounds the Daoist wisdom of "the noble taking the humble as their foundation, the high being rooted in the low."

Those in esteemed positions must regard humility as their root, just as tall buildings must be built from solid foundations. The Scripture of Penetrating Mystery (Tongxuan Jing) states that people invite resentment in three circumstances: excessively high nobility attracts envy, overly prominent office arouses imperial suspicion, and excessive wealth provokes others' resentment. Therefore, the more exalted one's status, the more humble one should be; the greater one's official position, the more cautious one must act; the more abundant one's riches, the more generously one should bestow kindness—only thus can resentment be avoided.

Hence ancient kings often referred to themselves as "the solitary one," "the bereft," or "the unworthy"—these self-deprecating titles precisely demonstrate their grounding in humility. The Scripture of Penetrating Mystery explains that sages deliberately show weakness to accomplish great things, emulating the Dao's way of diminishment through self-effacement, thereby maintaining their rulership enduringly.

True sages resemble the ancient worthies described in the Scripture of Southern Florescence (Nanhua Jing): their beneficence spreads universally without claiming credit, they seek no titles in life nor posthumous honors in death, neither hoard possessions nor cultivate fame. Such "great persons" gain no additional nobility even if the whole world praises them, for the highest honor lies in having no honor.

One should not be like dazzling jade that attracts attention, but rather resemble uncarved stone in its simple genuineness. The Scripture of Penetrating Mystery states that the ancients acted without leaving empty reputations, employed no cunning schemes, grasped no positions of power, displayed no intellectual brilliance. Their movements left no tracks, neither forcibly pursuing blessings nor courting disasters. To obtain blessings, first avoid calamity; to gain benefits, first distance harm. Compulsively seeking peace will lose peace; forcibly maintained order eventually descends into chaos.

Finally, the Scripture of Southern Florescence illustrates the Dao's operation: the yin qi's austerity and yang qi's vigor interact to transform and generate all things. As yin and yang wax and wane, day and night alternate—all things change daily without visible agency; life grows unconsciously—this constitutes the Dao's profound mystery.