《道德真經衍義手鈔》Vol. 10

In the eighteenth volume of Handwritten Commentary on the Extended Meaning of the True Scripture of Dao and De (Daode Zhenjing Yanyi Shouchao), Wang Shouzheng, a reclusive scholar of the Qing'an lineage from Wufeng, elucidates the core ideas of Daoist philosophy.

Regarding the chapter on "The Dao (the Way) is always Wuwei (non-action), yet nothing is left undone," he explains: The essence of the Dao lies in following nature and avoiding deliberate action. Zhuangzi, in the Heaven and Earth chapter, states that ancient rulers of the world achieved prosperity without personal desires and allowed all things to flourish naturally without forced intervention. True action should be as effortless as the movement of heaven, and true speech should align with the nature of De (Virtue/Power).

The text observes that in the world, virtuous people are few while the unvirtuous are many. Quoting the Robber Zhi chapter of Zhuangzi, it recounts how the infamous robber told his followers: "The virtuous cannot establish themselves without understanding the Dao of sages, and the wicked cannot act without grasping it." Precisely because the virtuous are few and the wicked numerous, the Dao of sages benefits the world less often than it is exploited by the unvirtuous.

In explaining the chapter "Superior De does not appear as De," the commentary states: The highest De does not consciously display itself as virtuous, thus embodying true De. Lower forms of De constantly worry about losing the appearance of virtue and therefore lack genuine De. This is illustrated by the story of Zhili Shu (a character from Zhuangzi's Human World), whose body was twisted and deformed yet could still support himself. He earned a living by mending clothes and washing laundry, while his divination skills fed ten family members. When conscription came, his disability exempted him; when corvée labor was demanded, his chronic illness spared him—instead, he received government grain and firewood. This shows even those with physical imperfections can live out their natural lifespan, let alone those whose virtue appears incomplete. Those who preserve their innate nature embody principles as unnoticed yet essential as those described in the Xici commentary of the Book of Changes (Yijing)—utterly spontaneous and unforced.

The alternation of Yin and Yang constitutes the Dao (the fundamental law of the cosmos). To inherit this principle is called goodness, and to fulfill it is called one's true nature. Benevolent people perceive it as benevolence, while the wise recognize it as wisdom. Ordinary people use it daily without awareness, which is why true gentlemen who understand the Dao are rare. This speaks of the highest virtue (De) that does not deliberately display itself as virtue, remaining unnoticed in people's daily lives.

Regarding the interpretation of "the highest rites are performed yet receive no response": The essence of rites lies in practice ("履" meaning to tread or enact), serving to distinguish social hierarchies and status. As the Xiang commentary on the Hexagram Lü in the Book of Changes states: "Heaven above and the lake below form the Lü hexagram. The nobleman accordingly distinguishes the noble from the humble to settle the people's hearts."

The manifestations of rites include: the exchange of ritual objects like jade and silk, and the dignified bearing that elicits mutual response. Confucius remarked in the Analects: "Are rites merely about jade and silk? Is music merely about bells and drums?" The Book of Rites clarifies: The core of rites lies in reverence, while the essence of music lies in harmony. Dignity inspires awe, and bearing provides a model for emulation. Jade and silk are but vessels to convey intent; bells and drums are but instruments to guide harmony. The true foundation of rites and music lies in inner reverence and harmony—external forms are secondary. When ritual exchanges and ceremonial displays meet no response, matters escalate to the point of rolling up sleeves to force compliance.

Specific ritual gestures include: cupping hands, kneeling, bowing, and making salutations—external forms ("擎跽曲拳"). The Zhuangzi records Yan Hui's explanation: These are the courtesies of ministers to rulers—"擎" means crossing hands, "跽" means kneeling, and "曲拳" means bowing in salute.

The Book of Rites further states: The highest rites align with the movement of heaven and earth. Zhuangzi elaborates: With rites as wings, one moves smoothly through the world. This shows rites are not merely norms but natural principles conforming to cosmic patterns. In sacrifices to heaven and earth, rites and music operate visibly while spirits oversee invisibly. True rites should function like a bird's wings—assisting humanity in aligning with the Dao's movement.

This passage examines the delicate balance between ritual propriety and human relationships. It begins by citing the Book of Rites to illustrate how rituals serve to distinguish hierarchical and familial relationships, noting that when ritual gestures go unreciprocated, conflict often arises (the phrase "rolling up sleeves" signifies preparing for physical altercation). The historical example of the Chu and Jin states during the Spring and Autumn period—whose war over ceremonial minutiae left commoners' corpses strewn across battlefields—vividly demonstrates the consequences of collapsed ritual order.

The text then references the Zhuangzi's "Heaven and Earth" chapter depicting an ideal society: where rulers grow like tree branches in natural harmony, and commoners roam freely like wild deer. Here, people act properly without ostentatiously displaying righteousness, interact sincerely without affectations of loyalty, and assist one another without keeping score—this spontaneous harmony represents the genuine "Age of Perfect Virtue (Zhide)."

Concluding with the cautionary tale of the Seven Sages of the Bamboo Grove from the Wei-Jin period, the passage observes that while luminaries like Ji Kang and Ruan Ji possessed brilliant talent and revered Lao-Zhuang philosophy, their excessive indulgence in abstract metaphysical debates ultimately contributed to national decline and personal ruin. The author thus concludes that true nobility resides in cultivating fundamental simplicity rather than chasing superficial elegance.

This passage recounts the stories of two historical figures and includes an excerpt from Chapter 39 of the Daodejing (Classic of the Way and Virtue).

The first part describes the lives of Ji Kang and Xie Lingyun. Ji Kang was a renowned scholar of the Wei-Jin period who disdained conventional etiquette and treated the powerful Zhong Hui with contempt. When Zhong Hui visited him, Ji Kang was found forging metal with legs apart, ignoring his guest. Later, Ji Kang's unrestrained criticism of contemporary politics led to his execution by Sima Zhao. Xie Lingyun, a celebrated poet of the Southern Dynasties' Liu Song period, served as governor of Yongjia but neglected his duties, indulging instead in wandering the mountains and rivers while composing poetry. Eventually, he resigned under the pretext of illness. Leading hundreds of followers to chop trees and clear paths, he was mistaken by locals for a bandit. Despite his literary brilliance, his reckless behavior ultimately led to his downfall.

The latter part quotes Daodejing Chapter 39, emphasizing the importance of "the One" (i.e., the Dao): "Heaven attains clarity by the One, Earth attains stability by the One, the spirits attain their efficacy by the One, the valleys attain fullness by the One, the myriad things attain life by the One, and lords attain the means to govern the world by the One." This scripture underscores the necessity of aligning with the Dao, forming a contrast with the preceding tales of historical figures who suffered calamity by defying the proper Way.

Both stories illustrate that even exceptional talent cannot avert disaster if one disregards the Dao and indulges in self-will. This resonates with the Daodejing's teaching of "attaining the One" and harmonizing with nature.

This passage elucidates how the Dao generates all things and the fundamental importance of the concept of "One." The Dao first produces the "One," which represents the purest primordial Qi (cosmic source energy). This Qi serves as the foundation of both Yin and Yang energies and the origin of all phenomena. It can manifest as either Yin or Yang, yet transcends such dualities. It may ascend to the highest Daoist paradise of Jade Capital and Golden Towers (Yujing Jinqu) without becoming aloof, or dwell within broken tiles and thatched grass without being defiled.

Quoting the Zhuangzi's "Discussion on Making All Things Equal," the text illustrates how all things are interdependent. Though there appears to be a governing principle, no tangible evidence of it can be found. Like the relationship between ruler and ministers, there may exist a true sovereign—yet whether we discern this truth or not does not affect the existence of this "True Ruler" itself.

The passage then examines ancient political systems, referencing the Zhou dynasty's five noble ranks (Duke, Marquis, Earl, Viscount, Baron) and the Son of Heaven institution. The Son of Heaven governed vast territories, commanded massive armies, and possessed countless chariots—hence being called the "Lord of Ten Thousand Chariots." Citing the Book of Songs, it describes how when King Wu of Zhou established his capital at Haojing and conducted the Biyong rituals, people from all directions willingly submitted. This exemplifies the principle of "none who do not submit wholeheartedly," demonstrating how a true ruler's expansive virtue naturally inspires genuine allegiance.

Through this parallel between cosmogony and political systems, the text reveals the Dao as the supreme origin—though formless and invisible, it truly exists and governs all phenomena. Just as a sage ruler maintains order without direct intervention, the Dao's subtle workings inspire universal harmony.

This passage employs a parable from the Liezi to explain why all nations willingly submit—it is because the ruler has mastered the Dao (the "One"), thereby guiding the world back to the proper path. Thus, feudal lords and kings become models for all under heaven precisely because they uphold this fundamental Dao.

Should this foundation be lost, all things between heaven and earth would descend into chaos: the sky would collapse without its clarity, the earth would quake without its stability, the spirits would vanish without their efficacy, river valleys would dry up without their abundance, and all living things would perish without their vitality. Similarly, if feudal lords and kings lose their noble De (Virtue), they too will likely fall.

The Liezi·Tianrui chapter records a man from the state of Qi who constantly worried about the sky collapsing and the earth caving in (this Qi was a fief granted to the descendants of the Xia dynasty by King Tang of Shang, later re-established during the Zhou dynasty, located in present-day Qi County, Henan). This parable has already been explained in detail in the commentary and will not be repeated here.

Thus, nobility must take humility as its root, and loftiness must be built upon a lowly foundation. Consider how feudal lords and kings refer to themselves as "the solitary one," "the unworthy one," or "the unvirtuous one"—is this not a manifestation of humility as their foundation? The Zuo Zhuan records that when King Ling of Chu completed the construction of the Zhanghua Terrace, though he wished to invite other feudal lords to celebrate, only Duke Xiang of Lu attended. During the ancestral temple sacrifice, King Ling said, "Our ancestors longed to engage with the central states, and now, in my generation, I am the fourth ruler." Later, he lamented, "My ministers and I are so troubled by state affairs that we have no peace of mind, nor time to attend to the altars of state—how could we possibly reflect on the merits of our ancestors?" This clearly shows that King Ling of Chu lost the trust of the feudal lords and thus met an untimely end.

Another example from the Spring and Autumn Annals tells of Duke Xuan of Song: on his deathbed, he did not pass the throne to his son Yuyi but instead entrusted it to his younger brother, Duke Mu. When Duke Mu fell gravely ill, he told his minister Kong Fu, "The late ruler deemed me worthy and thus bequeathed me the throne. If I disregard virtue and fail to return the throne, how shall I answer when the late ruler asks about Yuyi in the afterlife? I beg you to assist Yuyi in ascending the throne, so I may die without regret." These are all examples of rulers taking humility as their foundation.

The term "不穀" (bùgǔ) is explained here in the context of condemning those lacking steadfast virtue, much like during the Spring and Autumn period.

The Spring and Autumn Annals record that in the 11th year of Duke Cheng's reign (580 BCE), the states of Qin and Jin held a covenant meeting at Linghu. The ruler of Jin arrived first, but the ruler of Qin refused to cross the Yellow River to meet (at that time, Jin was under Duke Li and Qin under Duke Huan). Later, when Qin broke its covenant with Jin, the Marquis of Jin sent Lü Xiang to condemn Qin. Lü Xiang rebuked the Earl of Qin, saying: "Even the people of Chu despise your inconstant virtue. They came to tell me: 'Qin has broken the covenant of Linghu, yet now seeks to form an alliance with us.' Yet we had already sworn this oath before the August Heaven God (referring to the supreme deity) and the Three Dukes of Qin and Three Kings of Chu (referring to their ancestral spirits)."

Lü Xiang continued: "Although our state of Jin has maintained close relations with Qin, I now value only practical benefits. The reason I address you as 'bùgǔ' (an ancient humble term rulers used for themselves, here employed derogatorily) is to publicly condemn your fickle virtue and punish this breach of trust."

(This content appears in Volume 10 of the Daode Zhenjing Yanyi Shouchao)