《道德真經集註釋文》

The Collected Commentaries and Annotations on the True Scripture of Dao and De (Daode Zhenjing Jizhu Shiwen) is a commentary compilation on the Daodejing edited by Peng Si during the Song dynasty, incorporating annotations from multiple scholars. Here are the key exegetical points from the first five chapters:

Chapter 1 (titled "Embodiment of the Dao" in the Heshang Gong version) discusses the character "jiao" (徼) in the phrase "The Dao that can be spoken of." Lu Deming interprets it as meaning small paths, boundaries, or subtle implications, while some versions write it as "qiao" (窍). This illustrates how the profundity of the Dao (the Way) transcends complete verbal expression.

Chapter 2 (titled "Nourishing Life" in Heshang Gong) explores the mutual generation of good and evil. Commentaries note that the character "yi" (已) should be read as "yi" (矣), indicating completion. Li Tian specifically clarifies that "fu" (夫) functions as a sentence-opening particle, a usage maintained throughout subsequent chapters.

Chapter 3 (titled "Governing the People" in Heshang Gong) explains the principle of "not exalting the worthy." Variations exist among versions regarding the phrase "so the heart/mind remains undisturbed," with some editions adding "min" (民, people) before "heart." Commentators mention that "zhi zhe" (知者) should be read as "zhi zhe" (智者), referring to wise individuals who understand the importance of restrained action.

Chapter 4 (titled "The Source-less" in Heshang Gong) elucidates the profound meaning of "Dao chong" (道冲). The character "chong" (冲) is phonetically annotated as "zhi long qie," describing the Dao's (the Way) empty yet inexhaustible nature. Lu Deming observes that "yuan" (渊) depicts the Dao's deep tranquility, while "blunting sharpness and untangling complications" illustrates how the Dao softens edges and resolves conflicts.

Chapter 5 (titled "Heaven and Earth Are Not Benevolent" in most versions) clarifies that in the term "xiang di" (象帝), "xiang" means manifestation and "di" refers to the primordial source of creation. Through the metaphor of heaven and earth's impartiality, this chapter demonstrates the natural Wuwei (non-action) of the Dao's operation.

This passage provides phonetic annotations and explanations for key terms in several chapters of the Daode Jing (Classic of the Way and Virtue):

Regarding the pronunciation of "straw dogs" (刍狗, sacrificial straw effigies) and "bellows" (橐籥, wind-blowing apparatus): "刍" is pronounced with the "chu" or "ju" phonetic, while "狗" uses the "gu" or "kou" phonetic. The "橐" refers to leather bellows, and "籥" denotes bamboo wind instruments.

Chapter 6's "The valley spirit never dies" section: "谷" (valley/void) is pronounced with the "gumu" phonetic, representing the central state of emptiness; "牝" (feminine principle) uses the "pinren" phonetic, symbolizing the nourishing maternal source of all things.

Chapter 7's "Heaven and earth endure forever" explains their longevity stems from selflessness. The character "邪" here functions as a modal particle without lexical meaning.

Chapter 8's "Highest goodness resembles water" describes water's non-contending nature, willingly occupying low places people detest ("恶" pronounced "wulu"), thus coming nearest to the Dao ("几" pronounced "ji" or "qi"). This explains its freedom from blame ("尤").

Chapter 9's "To hold until full" presents textual variants where "持" (grasp) sometimes appears as "恃" (rely upon), with "已" meaning cessation - suggesting excessive accumulation proves inferior to timely restraint.

These annotations primarily clarify abstract concepts through phonetic guidance, lexical definitions, and textual variants, assisting readers in comprehending the Daode Jing's profound meanings.

This passage primarily presents phonetic annotations and textual variants for several chapters of the Daode Jing (Classic of the Way and Virtue). In modern terms, it documents differences in wording and pronunciation markings across various editions for chapters 10 through 13.

For example, the character "揣" (chuai) is noted in Lu Deming's Jingdian Shiwen (Interpretation of Classics) with three possible readings (initial pronunciations given as chu wei qie, ding guo qie, and zhi rui qie). The character "锐" (rui, sharp) appears as "棁" (zhuo) in the Heshang Gong edition. Regarding the term "营魄" (ying po, the ethereal and corporeal souls), Li Gu's commentary suggests it should be read according to its original character pronunciation, while Lu Deming annotates "离" (li, to separate) with the pronunciation li zhi qie.

In Chapter 11, which discusses the thirty spokes of a wheel, the pronunciation of "辐" (fu, spoke) is noted, along with the meaning of "毂" (gu, the central hub of a wheel). The term "埏埴" (shan zhi, kneading clay to make pottery) appears in some editions as "挺和" (ting he).

Chapter 12's mention of "the five colors blinding the eyes" includes an explanation of the character "爽" (shuang, to impair or spoil the true flavor), with phonetic markings provided for "行妨" (xing fang).

For Chapter 13's phrase "宠辱若惊" (chong ru ruo jing, favor and disgrace seem alarming), Lu Deming's edition includes the additional words "若惊" (ruo jing, seem alarming) after "宠辱" (chong ru). Emperor Jianwen of Liang explains that "宠" (chong) means "to gain," while "辱" (ru) means "to lose." The final lines discuss textual variations in the phrasing "以身为天下" (yi shen wei tian xia, to regard the body as the world): some editions insert the character "于" (yu) after "身" (shen, body), and "若可寄天下" (ruo ke ji tian xia, as though the world could be entrusted) appears in other versions as "则可以托天下" (ze ke yi tuo tian xia, thus the world can be entrusted).

These annotations primarily assist readers in understanding textual discrepancies and correct pronunciations across different editions, falling within the domain of traditional philological scholarship. For general readers, it suffices to recognize these as ancient scholars' textual research on the Daode Jing—the core focus remains grasping the essential ideas of each chapter.

This passage elucidates difficult terms and variant readings from two chapters of the Dao De Jing (Classic of the Way and Virtue).

Regarding Chapter 14's "Look but cannot see it":

The terms "yi" (夷) denotes formless smoothness, "xi" (希) signifies rarity beyond seeking, and "wei" (微) indicates subtlety beyond detection—all describing the Dao's mysterious nature. The Dao is neither light nor darkness; it resembles an endless rope, continuously moving yet formless, existing in a state of "huanghu" (恍惚, blurred reality) that seems both present and absent. Various commentaries present slight textual variations—some use "huhuang" (惚恍) while others "huanghu" (恍惚)—though the meaning remains identical.

Concerning Chapter 15's "The ancient masters of the Dao":

The perfected state of Daoist adepts defies full verbal expression. They act with caution as if treading on thin ice ("yu xi you xi"), carry themselves with solemn dignity like a guest ("yan ruo rong"), and maintain clarity like melting ice ("huan ruo bing jiang shi"). Amid worldly turbidity, they preserve inner purity. Textual variants exist—e.g., "rong" (容, demeanor) sometimes appears as "ke" (客, guest), and "huan ruo bing jiang shi" alternates with "huan xi ruo bing zhi jiang shi"—yet the core meaning persists.

Note: References to "Lu" denote Lu Deming, "Li" to Li Yue, "Sima" to Sima Chengzhen, and "Zuanwei" to the Daode Zhenjing Zuanwei (Collected Subtleties on the Dao De Jing)—all pivotal historical commentators on the text.

These chapters from the Collected Commentaries on the Dao De Jing primarily elucidate the principles of serene non-action (Wuwei) and returning to original simplicity.

Chapter 16, "Reaching the Pinnacle of Emptiness," states that while the myriad things appear complex and flourishing (芸芸 yúnyún), all ultimately return to their root. Just as vegetation appears vibrant when thriving but returns to stillness when withering, humans seem active when chasing desires but only attain true peace by relinquishing attachments. Those who maintain this state of serene stillness can avoid peril (不殆 bùdài).

Chapter 17, "The Supreme Ruler," observes that the highest ruler (太上 tàishàng) governs so subtly that the people barely notice his presence. Lesser rulers inspire awe, while inferior ones incur contempt. When rulers lack sincerity, the people respond with distrust. Thus, the wisest rulers seldom issue commands (贵言 guìyán), and when affairs are accomplished, the people feel everything occurred naturally.

Chapters 18 ("When the Great Dao Declines") and 19 ("Abandon Sagacity, Discard Knowledge") address moral decay in society. Only when the Dao is abandoned do people emphasize benevolence and righteousness; only when wisdom is misused does hypocrisy arise; only when families are discordant do they stress filial piety; only when nations are chaotic do loyal ministers appear. Therefore, the text advocates discarding superficial cleverness (绝圣弃智 juéshèng qìzhì) so the people may benefit hundredfold; abandoning hypocritical morality (绝仁弃义 juérén qìyì) so they may recover their innate filial piety; and relinquishing cunning and greed (绝巧弃利 juéqiǎo qìlì) to eliminate thieves. These three principles cannot be sustained by mere formalities—the people must have proper grounding, maintain simplicity, and diminish selfish desires.

Note: "Supreme Ruler" (太上 tàishàng) refers to the most enlightened governance, "flourishing" (芸芸 yúnyún) describes the teeming multiplicity of things, and "root" (根 gēn) signifies the fundamental origin. These chapters reflect Laozi's political philosophy advocating serene non-action and returning to primordial simplicity.

This passage comes from Chapter 20 of the Daode Jing (Classic of the Way and Virtue), describing the transcendent state of one who has attained the Dao. The original text uses contrast to highlight the difference between sages and ordinary people, with textual variations existing across different versions.

The distinction between "wei" and "e" (respectful and dismissive responses) is actually quite minor in terms of good and evil. Those who have realized the Dao view worldly affairs with the detachment of gazing into the distance from a high vantage point in spring. The phrase "pa xi" (or "bo xi," meaning serene and tranquil) describes their peaceful state of mind, while "chengcheng xi" (or "leilei xi," meaning free and unconstrained) depicts their natural way of being.

The key lies in the state of "I alone": appearing dull ("like forgotten"), simple ("pure" or "chaotic"), yet inwardly clear; seemingly muddled ("like dim"), yet broad-minded ("vast and open"). Their spiritual realm is as profound as the ocean ("serene like the sea") and as unrestrained as the boundless wind ("swirling as if without end"). This stands in stark contrast to the restless striving of ordinary people.

Note: The commentators mentioned—Lu Deming (Lu), Li Gui (Li), and Heshang Gong (Heshang)—are historically significant interpreters of the Daode Jing. Variations in wording across versions reflect their differing understandings of the text.

This passage discusses the content of two chapters from the Daode Jing (Classic of the Way and Virtue) and the variations in their annotated versions.

Chapter 21 describes the mysterious state of the Dao (the Way). The Dao appears indistinct and elusive, yet within this ambiguity lies true form and substance ("xiang" and "wu"). In its profound and obscure depths ("yao xi ming xi"), it contains subtle truths ("jing"). Different versions vary slightly in wording—for example, some texts use "wei dao" (唯道) instead of "wei dao" (惟道), and some replace "hu xi huang xi" (惚兮恍兮) with "qi zhong you xiang" (其中有象).

Chapter 22 expounds on the philosophy of conduct in life. Bending leads to wholeness ("qu ze quan"), yielding leads to straightening ("wang ze zhi"). Low-lying places naturally fill with water, symbolizing the virtue of humility. One who becomes a model for the world ("wei tian xia shi") does not contend with others, and thus no one in the world can contend with them. Variations among editions include differences in the pronunciation of "wang" (枉), the writing of "zhi" (直, sometimes as "zheng" 正), and interpretations of "wa" (洼).

Both chapters embody the core teachings of the Daode Jing: seemingly opposite things are interdependent, and gentleness and humility ultimately lead to strength. The textual variations across editions reflect the interpretations and transmission of the scripture by scholars throughout history.

Even heaven and earth cannot remain unchanging forever—how much less can humans? Those who pursue the Great Dao naturally merge with it.

(Chapter 24 explains) the principle that standing on tiptoe makes one unsteady (the Heshang Gong version titles this "Bitter Excess"). Raising one's heels (variant texts use either "企" or "跂"), striding forward (the character "跨" is pronounced "kǔ huà qiē"), from the perspective of Dao (some versions use "於" instead of "在"), is like carrying a tumor ("贅" referring to superfluous growths) on one's body—something repulsive that people wish to avoid (here "处" means to dwell; some versions omit the final particle "也").

(Chapter 25 describes) something perfectly formed by nature (the Heshang Gong version titles this "Great Origin"). This "混" (pronounced "hú běn qiē") existed prior to heaven and earth ("先" indicating the time before cosmic formation). Silent (variants use either "𡧯" or "寂") and formless ("寥" describing a state of empty nothingness; some versions use "寞" or "飂"), it can reluctantly be called "great" ("强" meaning "with reluctance"; some texts write "强名之曰大"). The cosmos contains four greatnesses (Dao, heaven, earth, and the sovereign), with the king occupying one position (some versions write "王居其一焉"; Chen Jingyuan's edition omits these lines).

(Chapter 26 illustrates) how steadiness is the root of lightness (the Heshang Gong version titles this "Virtue of Heaviness"). "重" (pronounced "zhí yòng qiē") contrasts with "轻" (pronounced "qǐ zhèng qiē"). "躁" (pronounced "zǎo bào qiē") denotes impetuousness, while "离" (pronounced "lì") means separation. "輜" (pronounced "cè qí qiē") refers to ancient covered wagons used for heavy transport.

This passage primarily documents textual variants among different editions of the Daode Jing (Classic of the Way and Virtue) along with various commentators' phonetic annotations, covering chapters 27, 28, and 29. References to "Lu" denote Lu Deming, "Li" refers to Li Yue, and "Zuanwei" indicates the commentary Daode Jing Zuanwei, recording differences in character usage across editions.

Chapter 27 expounds the principle that "excellent movement leaves no wheel ruts," meaning truly masterful action leaves no traces. The text compares variant writings of the character "zhe" (rut), with some editions using "che" due to ancient character economy. It also discusses differences in phrases like "xia zhe" (faults and censures) and "chou suan" (counting rods) across versions.

Chapter 28's "knowing the masculine" teaches returning to original authenticity, documenting phonetic variations for characters like "xi" (mountain stream) and "te" (error). Special attention is given to tonal shifts in the pronunciation of "chang" within poetic meter.

Chapter 29's "those who would take the world" examines variant writings of characters across editions: "xu" (slow exhalation), "chui" (quick puff), "lei" (weakness), and "zai" (to bear). For instance, Wang Bi's edition uses "cuo" while the Heshang Gong version employs "zai." These subtle distinctions reflect different interpretive approaches among commentators throughout history.

This scripture passage presents philosophical reflections on the art of warfare. Regarding Chapter 30, it points out that those truly skilled in military affairs know to stop when their objective is achieved ("the adept accomplish only what is necessary"), never seeking to dominate through brute force. Violating this principle ("contrary to the Dao") inevitably leads to swift decline ("soon meets its end").

Chapter 31 further develops this perspective on warfare. While "excellent weapons" refer to sophisticated arms, the scripture fundamentally considers weapons as inauspicious objects. The noble person in daily life honors the left side (in ancient ritual protocol, the left represented the yang position associated with life), advocating a lifestyle of tranquility and minimal desires. The text emphasizes that victory in battle deserves no glorification ("victory should not be prized"), as taking pleasure in it equates to delighting in killing. Those who truly relish slaughter can never fulfill their aspirations under heaven. The concluding reference to auspicious occasions favoring the left (as opposed to inauspicious events honoring the right) embodies the Daoist philosophy of valuing life and abhorring violence.

These passages reflect the Daoist opposition to military excess and advocacy for restraint, viewing armed force only as a last resort when absolutely necessary, with overreliance on violence inevitably bringing calamitous consequences.

This passage primarily discusses ancient military rituals and the core tenets of Daoist philosophy.

Regarding military protocol: According to traditional rites, the assistant general (pian jiangjun) should stand on the left, while the chief general (shang jiangjun) stands on the right. When in a leadership position, one should maintain the solemn attitude of funeral rites. Even in victory, the ceremony should be conducted with mourning rituals, embodying the Daoist principle that "victory should not be glorified."

Chapter 32 elucidates the nature of the Dao (the Way): The Dao is eternal and nameless (indicating it cannot be fully described with words). All things under heaven submit to the Dao, and feudal lords are no exception. Without human commands, all things naturally achieve equilibrium, just as streams inevitably flow into rivers and seas.

Chapter 33 addresses personal cultivation: Understanding others demonstrates wisdom, while conquering others shows strength. Only those who do not lose their fundamental nature can endure.

Chapter 34 describes the characteristics of the "Great Dao": The Great Dao flows everywhere (fan indicates widespread movement), accomplishing all things without claiming credit. It nurtures all beings without possessing them, and thus may be called "small" (referring to the Dao's subtle and imperceptible nature). All things return to the Dao, yet remain unaware of its presence.

This commentary on the Daode Zhenjing records textual variants found in different editions of the Daode Jing. Here are several key discrepancies explained in modern terms:

Regarding descriptions of the Dao, some editions read "All things return to it yet it claims no lordship, thus it may be called Great," while Chen Jingyuan's version simplifies this to "may be called Great." When describing the Dao's greatness, Wang Bi's commentary states "ultimately not claiming greatness," whereas Daoist master Da Zhenzi's edition reads "can accomplish greatness," emphasizing how the Dao achieves greatness without self-aggrandizement.

Chapter 35 ("Holding the Great Image," titled "Benevolent Virtue" in the Heshang Gong version) documents pronunciation variants: "乐" is read as "yue" (music) while "饵" is pronounced "er with rising tone." Multiple editions replace the character "言" (speech) with "口" (mouth) in the phrase "when the Dao comes from the mouth."

Chapter 36 ("When about to contract," titled "Subtle Illumination" in Heshang Gong) records different characters for "contract": Wang Bi uses "翕," bamboo slips use "歙," and Heshang Gong employs "噏." In the phrase "the soft and weak overcome the hard and strong," Su Cheng's edition omits both instances of "之," while Sima Guang's version directly states "softness overcomes hardness."

Chapter 37 ("The Dao eternally acts through non-action," titled "Governing" in Heshang Gong) shows multiple editions adding "之" after "镇" (to pacify). Regarding "they shall become desireless," Wang Bi's text reads "they shall indeed become desireless," while the bamboo slip version uses "不" (not).

Chapter 38 ("Highest Virtue is without virtue," titled "Discussing Virtue" in Heshang Gong) documents Ye Mengde's edition replacing "无" (without) with "非" (not) in "Highest Virtue acts through non-action and without purpose." For "rolling up sleeves to enforce it," pronunciation notes indicate "攘" reads "ruo-yang qie" and "臂" reads "bi-mei qie." In discussions of ritual propriety, Cheng Dachang's version omits the introductory particle "夫."

This passage discusses the Daoist dialectical concept of "nobility and humility generating each other," along with the core philosophical principle that "reversal is the movement of the Dao (反者道之动)."

Regarding the phrase "When lords and kings hold to the One (一), the world is made upright (贞)," the commentary notes textual variations across editions: the character 贞 (upright) was often written as 正 (correct) to avoid imperial taboos, while the Cheng edition omits the character 以 (so that). The meaning conveys that if rulers can maintain the Great Dao (where "One" represents the origin of Dao), the world will return to proper order.

The text then elaborates on the principle that "nobility takes humility as its foundation": if rulers don't maintain humility as their root but instead relentlessly pursue high status, they risk stumbling and losing power (蹷 means to stumble or fail). This mirrors how ancient monarchs referred to themselves as "the solitary one," "the unworthy one," or "the grainless one"—deliberately humble titles demonstrating how they took lowliness as their foundation. The commentary notes variant characters like 蹶 for 蹷, both meaning "to stumble."

Chapter 40's famous dictum "Reversal is the movement of the Dao" reveals the Dao's operational law: when things reach their extreme, they revert to their opposite. Chapter 41 further explains how people comprehend the Dao differently: superior practitioners diligently cultivate upon hearing the Dao; middling ones believe halfheartedly; inferior ones laugh at it.

Concepts like "perfect genuineness appears flawed" (质真若渝) and "giving generously" (贷) all manifest the Dao's dialectical nature. Chapter 42's "The Dao begets the One" outlines cosmic generation: the Dao produces primordial Qi (One), which divides into yin-yang (Two), whose harmony generates all things (Three). Nobles follow this pattern by using humble language, recognizing that sometimes diminishment brings gain (as humility attracts benefits) while augmentation brings loss (as fullness invites decline)—this constitutes the Dao's pedagogical significance.

The commentary repeatedly compares textual variants across editions: 誉 (praise) sometimes appears as 与 (give); ancient texts write 琭琭 (lustrous) as 录录 and 落落 (aloof) as 珞珞, demonstrating the scripture's textual evolution through transmission.

This passage compiles commentaries on multiple chapters of the Daode Jing (Classic of the Way and Virtue) along with textual variants across different editions. It addresses the core teachings of several key chapters:

Chapter 43 expounds the principle that "the soft and weak overcome the hard and strong." The softest thing in the world (referring to the Dao) can penetrate the hardest substances, while formless power can enter even seamless spaces. This illustrates the benefits of wuwei (non-action, or following natural processes without forced interference)—though few truly grasp this truth.

Chapter 44 examines the relationship between reputation and life. Excessive pursuit of fame inevitably leads to great depletion, warning people to understand contentment.

Chapter 45 presents dialectical observations like "great perfection seems flawed" and "great straightness appears bent," showing how genuine De (Virtue/Power) often manifests in ways contrary to superficial appearances.

Chapter 46 notes that when "the world follows the Dao," even warhorses are used to haul manure for farming—illustrating how military resources transform into agricultural tools during peace. This underscores the importance of contentment.

Chapter 47 states that "without stepping outdoors, one knows the world," suggesting that observing through a window reveals the heavenly Dao. True wisdom comes from inner realization, not external pursuits.

Chapter 48 distinguishes between scholarly learning (accumulating knowledge), which increases daily, and cultivating the Dao (embodying the Way), which requires daily reduction of attachments—progressing toward the state of wuwei where all things are accomplished without forced action.

These chapters of the Daode Jing primarily discuss the sage's way of engaging with the world and their perspective on life and death. Chapter 49 states that the sage has no fixed private intentions—they treat the virtuous with virtuous intent (some versions add the character "亦" after "吾"), thereby attaining true goodness and trustworthiness. When governing the world (some versions omit the character "之"), the sage maintains a vigilant and cautious attitude (different versions use varying characters, such as "惵惵" or "歙歙," possibly a miswriting of "樸樸," signifying a state of wary restraint), approaching the people with simplicity, while the people attentively observe the sage's words and actions (some versions add "焉" or omit "其"). The sage cherishes the people as if they were infants (some versions use "咳" instead of "孩").

Chapter 50 discusses the path of life and death. After birth, three-tenths of the paths lead to death (some versions omit "亦," while others add "而" after "动"). Like the fierce rhinoceros (兕, a blue one-horned beast), though formidable, it will not die if it avoids dangerous places (some versions add "也" or "焉").

Chapter 51 emphasizes that all things honor the Dao (the Way) and value De (Virtue/Power) (some versions replace "是以" with "故" and omit "而"), requiring no artificial rewards or titles (some versions begin with "夫").

Chapter 52 advises holding fast to the Dao throughout one's life (some versions use "没身" instead of "殁身") and blocking the openings of desire ("兑" refers to sensory orifices like the mouth and nose, symbolizing desires).

This passage elucidates several key concepts in Daoist thought:

Regarding "closing the gates": The "gates" here refer to portals of misfortune, teaching practitioners to restrain the six senses (eyes, ears, nose, tongue, body, and mind) from worldly attachments. The phrase "perceiving the subtle is called" indicates the ability to discern minute details.

The term "inheriting the constant" (xichang) appears in some versions as "inheriting garments," signifying the continuation of the eternal Dao.

Chapter 53 observes: When sudden enlightenment comes, one realizes people often prefer shortcuts. When courts excessively pursue extravagance, accumulating wealth like mountains, this contradicts the Dao. "Thieves' boast" (daokua, appearing in some versions as "dao's boast") refers precisely to such empty, ostentatious conduct—truly not the proper way!

Chapter 54's "well-established cannot be uprooted": What is skillfully established remains unshakable, ensuring ancestral sacrifices continue through generations. Thus we observe others through ourselves, and understand other households through our own.

Chapter 55's "thickly veiled in De (Virtue)": Those profoundly imbued with Dao-De resemble innocent infants. Venomous creatures won't sting them, fierce beasts won't claw them, birds of prey won't strike them. Though infants cry all day, their voices never grow hoarse—this demonstrates the ultimate plenitude of Jing (essence). "Female and male" (pinmu) denotes yin-yang, while "male infant's organ" symbolizes life's most primordial state.

Note: The translation preserves original Daoist terminology like "six senses" and "female-male" with contextual explanations. Phrases like "inheriting the constant" and "thieves' boast" maintain their authentic form to facilitate understanding the scripture's original intent.

This passage primarily examines textual variations and interpretive controversies surrounding several chapters of the Dao De Jing (Chapters 56-59).

Regarding the term "不嗄" (bù shà), different editions present divergences. Lu Deming interprets "嗄" as referring to reverse qi flow (with variant pronunciations like hùmáo qiè and yīmài qiè), while Li Gui annotates it as suǒjià qiè. Editions by Sima Chengzhen, Su Zhe, and Cao Daochong omit the character "嗌" (yì, meaning throat). Huang Maocai notes that ancient versions of the Zhuangzi contain the phrase "嗌不嗄," possibly later interpolated into the Laozi, and thus excludes it from consideration.

Chapter 56 (titled "Profound Virtue" in the Heshang Gong version) states: The truly wise do not speak recklessly, governing the world through Dao's principles. One should neither deliberately seek closeness nor intentionally create distance; such a person remains unharmed and free from disrespect.

Chapter 57 (titled "Simple Customs" in Heshang Gong) observes: Governing the state with rectitude (some editions write "政" [government] instead of "正" [correct]), one rules the world through wuwei (non-action). The rhetorical question arises—how do we know this approach is right? Because excessive prohibitions (some editions omit the introductory particle "夫") make people resort to sharper tools (some versions write "民" [common people] instead of "人" [people]). When skills become too refined (some editions use "利" [benefit] for "伎" [craft]), problems become more pronounced (with "彰" [manifest] sometimes written as "章" [chapter/mark]).

Chapter 58 (titled "Following Transformation" in Heshang Gong) describes: Benevolent governance ("闷闷" pronounced mòbēn qiè, indicating relaxed, unintentional rule) paradoxically leaves people perplexed—a condition persisting since ancient times. The character "劌" (pronounced jūwèi qiè) appears as "害" [harm] in Heshang Gong's version, while other editions substitute "穢" [filth].

Chapter 59 (titled "Guarding the Dao" in Heshang Gong) elucidates methods for governing people and serving celestial principles.

This passage examines textual variations and pronunciation issues in several chapters of the Daode Jing (Classic of the Way and Virtue). It first discusses the differing pronunciations of the phrase "莫若嗇" across editions—some read it with the pronunciation "shengli qie" while others pronounce it as "se." Next, it compares the variant writings of "是以" (therefore), which appears as "謂" (to say) in certain versions.

Regarding Chapter 60 ("Governing a Great State"), the analysis focuses on the pronunciation of the character "烹" (to cook) in the famous analogy "若烹小鮮" (governing a large state is like cooking small fish—requiring delicate care). Some editions write this character as "亨." Additionally, the phrase "以道莅天下者不傷民" (one who governs the world with Dao does not harm the people) shows textual divergence, with certain versions replacing "民" (people) with "人" (person).

Chapter 61 advises that great states should emulate the humility of rivers flowing downstream, illustrating how the "牝" (feminine principle) often overcomes the "牡" (masculine principle) through stillness, emphasizing the virtue of quiet receptivity. Variant editions present differences in pronunciation and interpretation of terms like "下流" (lower flow) and "牝."

Chapter 62 describes Dao as the profound mystery ("奥") of all things and the treasure ("寳") of good people. The commentary explores alternate readings of "奥," while some versions add the character "所" (that which) before "寳." These annotations primarily demonstrate classical scholars' textual research into pronunciation discrepancies and character variations in the Daode Jing.

This passage primarily discusses the wisdom of "Wuwei" (non-action) and handling affairs in the Daode Jing (Classic of the Way and Virtue).

It begins by noting that pleasing words can delight people like goods in a marketplace, while noble conduct can influence others. Why did the ancients place such importance on the "Dao"? Because the "Dao" teaches us the wisdom of "Wuwei" (going with the natural flow without forcing things).

Chapter 63 points out that the most difficult and greatest matters in the world are always approached by sages with cautious reverence, so they ultimately never encounter true hardship. As the Heshang Gong commentary explains, this chapter speaks of "beginning with benevolence" (bestowing kindness must start from the root).

Chapter 64 uses metaphors to illustrate: stability is easier to maintain, fragility is easier to break, and subtlety is easier to lose. Thus, when sages handle affairs, they act before problems arise. Ordinary people often wait until matters escalate before addressing them, usually when it’s too late. Therefore, sages remain ever-vigilant, ensuring they never mishandle situations.

Chapter 65 speaks of the ancient masters of the Dao, who set models (exemplary standards) for the world. These enlightened ones understood the essence of things and did not use cleverness to confuse the people. Instead, they preserved simplicity, allowing the people to naturally return to harmony.

This passage compiles commentaries and interpretations of selected chapters from the Daode Jing by various Daoist scholars. Chapter 66 explains how rivers and seas become kings of all streams by excelling at staying low—thus the sage, though elevated in position, remains unchallenged in the world.

Chapter 67 states, "All under heaven say my Dao is great," yet the true Dao appears formless. Precisely because of its greatness, it seems intangible. The text emphasizes treasuring and upholding this Dao to become master of all things. By guarding it with compassion, one achieves victory in battle.

Chapter 68 describes how skilled scholars do not flaunt military prowess, and adept warriors do not succumb to anger. Chapter 69 cites military strategy: deploying troops as if without formation, raising arms as if unarmed. The greatest calamity lies in underestimating adversaries—such arrogance nearly guarantees defeat. Thus, when armies clash, the side embodying compassion often prevails.

The annotations reference scholars like "Lu," "Li," and "Shao," who offered differing interpretations of the Daode Jing. Variations in readings—such as the pronunciation of "行" (xing) or explanations of "攘" (rang)—reflect textual divergences that emerged during the classic's transmission. These discrepancies highlight the fluidity of ancient scriptures across generations.

These chapters of the Daode Jing (Classic of the Way and Virtue) speak of how the great Dao is supremely simple yet difficult for ordinary people to comprehend. Laozi says: My teachings are actually easy to understand and simple to practice, yet few in the world truly grasp them. Precisely because people find them hard to apprehend, those who understand me are rare. The fewer who comprehend me, the more precious these teachings become. Like a sage wearing coarse cloth—outwardly plain yet holding treasures within.

Regarding levels of understanding: Only those who truly grasp the principle that "what seems like knowing is actually not knowing" attain the highest wisdom. Ordinary people often make the mistake of pretending to understand what they don't. The sage avoids this failing because he perceives the harm in people's forced pursuit of knowledge, reaching a state where both self and objects are forgotten—neither clinging to knowledge nor to its rejection.

When the common people cease to fear authority, greater calamities will befall them. Therefore rulers should not oppress people to the point they have nowhere to dwell, nor exhaust their means of livelihood. Only by not oppressing the people will rulers avoid provoking rebellion. The "seeing" mentioned here refers to the ruler's clear perception of affairs, while "removing" means staying far from tyrannical governance.

On the dialectics of courage: Those who act recklessly and aggressively often bring about their own destruction, while those courageous enough not to contend preserve their lives. Of these two kinds of courage—one brings benefit, the other harm—yet ordinary people often fail to understand this principle.

This scripture passage primarily examines the relationship between rulers and the populace, as well as the dangers of excessive interference.

Regarding the chapter on "why the people fear not death," the text observes: When the people no longer fear death, yet the ruler still attempts to intimidate them with executions, this is like usurping the role of the professional executioner. It resembles an amateur trying to substitute for a master carpenter in woodcutting ("dai da jiang zhuo")—rare is the case where one doesn't injure one's own hand. This craftsman analogy illustrates how rulers overstepping their authority into specialized domains often reap unintended consequences.

In the chapter on "why the people starve," the scripture analyzes root causes of social problems: The people's hunger stems from excessive taxation by the upper classes; their ungovernability arises from the rulers' excessive meddling ("you wei zhi"). When the people grow indifferent even to death ("qing si"), it usually reflects the ruling class's extravagant pursuit of luxurious living.

Note: The term "da jiang" refers to a master carpenter, while "zhuo" means to chop or carve. These metaphors collectively demonstrate that specialized matters should be left to professionals, and rulers should refrain from overreach.

This scripture primarily discusses the relationship between life and softness. Laozi observes that those who excessively pursue longevity often end up harming their vitality, while those who truly understand the Dao of nurturing life do not forcefully seek survival—this approach proves more profound than deliberate striving for longevity.

Laozi employs metaphors of human beings and vegetation: living bodies remain supple, while corpses turn rigid; plants are tender when growing but become brittle when withered. This demonstrates that rigidity belongs to the state of death, whereas softness characterizes the state of life. Thus, strong and rigid things often occupy inferior positions (referring to disadvantageous circumstances), while soft and pliant things naturally assume superior positions.

The text then describes "the Dao of Heaven" (natural law) as resembling the drawing of a bow—when the arrow is too high, it lowers it; when too low, it raises it. The Heavenly Dao always reduces excess to supplement deficiency, whereas the human way operates conversely. Only those who have attained the Dao can dedicate their surplus to the world. Truly virtuous individuals accomplish great deeds without claiming merit.

Finally, it emphasizes that nothing in the world is softer than water, yet water can pierce stone and overcome the hardest substances. Though the principle that "the soft overcomes the hard" is universally recognized, few can genuinely practice it. Therefore, the sages declare: only those who can endure a nation's humiliation are worthy to be its rulers; only those who can bear a kingdom's calamities may become sovereigns of the world. These seemingly paradoxical statements contain profound truths.

This passage primarily discusses the pliant nature of water and its wisdom for living. Among all things under heaven, nothing is softer than water (variants include "nothing is more pliant than water" or "nothing surpasses water"), yet water's pliancy can overcome the rigid—nothing can alter water's fundamental nature ("nothing can replace it"). Though everyone knows the principle that the soft overcomes the hard, few can truly embody it.

The sage (one who has attained the Dao) says: To bear a nation's misfortunes may seem disadvantageous yet proves ultimately beneficial ("truth sounds like paradox"—Chapter 78). Chapter 79 mentions reconciling deep-seated enmity ("settling great grievances"), noting that even after reconciliation, residual resentment lingers. Here, the text employs "covenant" (referring to spiritual accord) and "penetration" (denoting thorough understanding of principles) as metaphors for true reconciliation requiring heart-to-heart connection.

Chapter 80 depicts an ideal society: even when possessing sophisticated tools ("vessels by the hundreds"), they remain unused; the people value life and avoid distant migrations, even reverting to the simplicity of knotting ropes for record-keeping. While textual variants exist regarding characters like "people" or grammatical particles, the core philosophy consistently advocates returning to primordial simplicity.

The foundation of enlightened governance in ancient times lay in allowing the people to dwell peacefully in their customs (the character "俗" appears as "居" in some editions), content in their occupations (the character "业" appears as "俗" in other versions). Neighboring states might be close enough to see each other's watchtowers (the character "望" can also be read with a level tone, similar to its usage in the phrase "official carriages passing in succession"), and hear each other's sounds (the character "声" appears as "音" in certain editions), yet the people would have no need to interact (some versions omit the characters "使" and "与", while others insert "而" before "不相往来").

Chapter 81 explains that truly trustworthy words often lack ornamentation (the Heshang Gong edition titles this section "Manifesting Substance"). To accumulate nothing (some editions use "不" instead of "无") aligns with the Dao's natural principle (certain versions omit the character "之").

This passage documents textual variations across different editions of the Daode Jing (Classic of the Way and Virtue). The bracketed annotations indicate divergent character usage among commentaries like the "Zuǎn Wēi" and "Sīmǎ" editions. The core teachings express the ideal ancient political state: people living and working in contentment, nations coexisting peacefully without interference, embodying the Daoist values of natural simplicity and rejecting excessive accumulation.