《道德真經衍義手鈔》Vol. 12

The softest thing in the world can penetrate the hardest substance. Like water's swirling flow—though seemingly gentle, it can wear through stone. This characteristic was already recorded in the Liezi·Huangdi Chapter as "circling eddies and flowing currents," describing water's alternating states of swirling turbulence and calm movement.

Formless power can enter where there are no gaps. As recorded in the Liezi·King Mu of Zhou Chapter: During King Mu's reign, a transcendent master from the Western Regions arrived who could transform freely—passing through fire and water, penetrating metal and stone, moving mountains and cities, flying through the air unobstructed, demonstrating endless transformative abilities. This state resembles what Zhuangzi describes in the Ke Yi Chapter: spiritual energy can reach all directions, ascending to the heavens and descending to the earth, flowing without obstruction. Those who truly understand spiritual cultivation can permeate their Qi throughout heaven and earth, reaching everywhere.

The Liezi·Huangdi Chapter also records the story of Lord Xiang of Zhao leading a retinue of one hundred thousand (details covered earlier need not be repeated here). Through these phenomena, we can comprehend the wondrous function of Wuwei (non-action). The highest teaching requires no words; the most beneficial action follows nature's course—a state few in this world attain.

Sages comprehend the Dao by observing natural patterns. The Yellow Emperor's Yin Talisman Scripture states: observe the Dao's celestial operation and follow nature's laws to grasp the root. As Zhuangzi records in the Tian Zifang Chapter: when Tian Zifang conversed with Marquis Wen of Wei, he repeatedly praised Xi Gong. The Marquis asked if Xi Gong was his teacher, but Tian replied he was merely a townsman. Pressed further about his actual teacher, Tian named Dongguo Shunzi. When the Marquis wondered why he'd never mentioned him before, Tian explained: "Those who have truly attained the Dao preserve their original authenticity—they need no deliberate promotion."

This scripture expounds the Daoist concept of "teaching without words." It cites two historical figures: Gao Yao (legendary minister of justice under Emperor Shun) who, though mute, maintained a kingdom free of cruel punishments; and Shi Kuang (musician of Jin during the Spring and Autumn period) who, though blind, brought enlightened governance to his state. This illustrates that true governance depends not on external speech or physical sight, but on internal spiritual influence.

Laozi observes that like winter sunlight or summer shade, all beings naturally gravitate toward what benefits them without coercion. The subtlest transformation works precisely this way—arriving unbidden, departing unforced, accomplishing its purpose through profound mystery without conscious awareness. Governance becomes arduous only when insisting on visible commands and verbal directives before action.

The text references Huainanzi's commentary: Though Gao Yao couldn't speak, his judicial discernment revealed human truths more valuable than eloquence; though Shi Kuang lacked sight, his statecraft proved more precious than vision. The sage's teaching flows not through verbal commands or visible demonstrations, just as the people's transformation comes not from obeying words, but emulating embodied virtue.

Finally, it mentions the "Nine Schools and Hundred Philosophers" (pre-Qin intellectual traditions), noting few rivaled Daoism's governance through Wuwei (non-action). The "Nine Schools" included Confucianism, Daoism, Yin-Yang theory and six others, while "Hundred Philosophers" encompassed all non-canonical thinkers. Though diverse in doctrine, none dared equate themselves with the Six Classics, hence their designation as "Masters" (e.g., Mencius, Guanzi) who expressed thought through written works.

This passage primarily enumerates important texts and thinkers from the pre-Qin to Han-Jin periods, discussing the distinctive characteristics of various schools of thought.

The mentioned texts and thinkers include:

• Masters of the Hundred Schools: Liezi, Zhuangzi, Yin Wenzi, Gongsun Nizi, Lüshi Chunqiu, Deng Xizi, Guiguzi, etc.
• Han dynasty works: Writings by Lu Jia, Chao Cuo, Jia Yi, Huan Tan, and others
• Other significant texts: Huainanzi, Discourses on Salt and Iron, Garden of Persuasions, New Prefaces, Balanced Discussions, etc.
• Specialized treatises: Classic of Mountains and Seas, Water Classic, Materia Medica, Classic of Horse Physiognomy, and military/agricultural manuals

The author notes each text has unique features: some explore profound metaphysical principles, others investigate Confucian rituals, some focus on astronomy and calendrics, while others deal with Yin-Yang numerology or theories of names and legal tactics. Though each school excels in certain aspects, they often remain confined to their specialties without achieving comprehensive synthesis.

True rulers who comprehend the great Dao (the Way), sovereigns possessing supreme De (Virtue/Power), maintain minds unbound by constraints and spirits freely unobstructed. In action they leave no traces, in stillness they seem to hover between existence and non-existence. Harmonizing with the Dao, they attain sudden enlightenment—only thus can they inherit the true essence of the Mysterious Origin (referring to Daoist tradition).

In the section "Names and the Body," the Liezi's "Yang Zhu" chapter illustrates through allegory: the physical form is fundamental, while reputation is secondary. To abandon the root in pursuit of the branch is to mistake the branch for the root. This embodies the Daoist emphasis on substance over empty reputation.

Mencius asked: "Isn't mere survival enough for people? Why pursue fame?" The reply came: "With fame comes wealth." He pressed further: "When one is already wealthy, why remain unsatisfied?" The answer: "To attain nobility." Again he questioned: "Having achieved nobility, why not stop?" The response: "To leave a legacy after death." Continuing his inquiry: "What use is fame to the dead?" Came the explanation: "For the sake of descendants." Finally he asked: "How does fame benefit descendants?" The conclusion: "Though fame brings suffering in life, it glorifies ancestors, benefits the community, and especially aids future generations."

Here two cautionary tales illustrate how obsession with reputation brings harm: Bao Jiao and Jie Zitui both became victims of empty fame. Bao Jiao (a Zhou dynasty hermit) deliberately adopted eccentric behavior to criticize politics, eventually starving to death while clinging to a tree. He stubbornly refused to serve the emperor or associate with nobles. When Zigong challenged him - "If you condemn this regime, why still tread its soil?" - he chose death to prove his point.

Jie Zitui (a loyal Jin minister) took extremism further, having cut flesh from his own thigh to feed the exiled Chong'er (later Duke Wen of Jin). When the new ruler forgot to reward him, Zitui angrily retreated to Mianshan Mountain. Even when Duke Wen set the mountain ablaze to force him out, he preferred burning to death while embracing a tree rather than compromise. Both men became prisoners of hollow reputation to their own detriment.

The commentary explains: Wealth-seekers exhaust their bodies, while power-chasers scheme day and night. As Zhuangzi's "Perfect Happiness" chapter observes: What the world esteems as wealth and status actually wearies body and mind. The privileged lie awake with nighttime worries, exhaust themselves by day, and never find peace.

People who seek longevity and virtuous conduct most desire bodily comfort, delicious food, elegant clothing, beautiful scenery, and pleasant music. What they most detest is poverty, low status, short life, and adverse circumstances. Their greatest suffering comes when their bodies lack repose, their mouths taste no delicacies, they wear no fine garments, their eyes behold no beauty, and their ears hear no music. Deprived of these, they fall into profound anxiety and fear. Such exhausting efforts for bodily pleasures are truly foolish indeed.

The wealthy toil laboriously, amassing fortunes they cannot possibly exhaust—such behavior fundamentally deviates from life's true essence. The powerful constantly scheme day and night about gains and losses, showing utter negligence toward their own well-being. From birth, humans are accompanied by sorrow; the long-lived remain muddled in prolonged melancholy, turning existence itself into suffering—this strays far from the original intent of nurturing life. Thus we see those chasing wealth and status, coveting fame and profit, spending lifetimes in worry without a single day of true joy. This confirms the ancient question: "Which is more precious—the body or material possessions?"

In antiquity, martyrs sacrificed lives for reputation, while the greedy perished for wealth. Zhuangzi observes in "Webbed Toes": Since the Three Dynasties (Xia, Shang, Zhou), all people have altered their innate nature through external things. Petty men die for profit, scholars for fame, ministers for family, and sages for the world. Though their pursuits differ and reputations vary, the essence remains—harming their innate nature and sacrificing life.

Boyi (the recluse of late Shang) starved at Shouyang Mountain, while Robber Zhi (the infamous brigand) died for profit at Dongling. Robber Zhi, younger brother of the virtuous Liuxia Hui, commanded nine thousand followers and operated around Mount Tai (anciently called Dongling). When Zhuangzi of Meng fished at Pu River, King Wei of Chu sent envoys inviting him to be prime minister. Preferring to "drag his tail in the mud" like a turtle, Zhuangzi refused official constraints.

Zhuangzi held his fishing rod without turning his head and said, "I heard that in the state of Chu, there was a sacred turtle that had been dead for three thousand years. The king of Chu wrapped it in silk and stored it in a bamboo chest, enshrining it in the ancestral temple. Tell me, would this turtle rather have its bones preserved and venerated after death, or would it prefer to be alive, dragging its tail through the mud?" The two officials replied, "Of course, it would rather be alive, crawling through the mud." Zhuangzi said, "Then go back. I, too, will live freely like that turtle, trailing my tail in the mud."

This expanded commentary tells of Celestial Master Zhang (Zhang Daoling, the founder of Daoism), who refused an official position at court and instead chose to follow the path of cultivation practiced by the Yellow Emperor (Huangdi). According to the Zhang family records: Zhang Daoling, styled Fuhan, was the sixth-generation descendant of Zhang Liang, the Marquis of Liu from the Han dynasty. He was of a quiet disposition, well-versed in the classics and histories, and deeply knowledgeable in astronomy, astrology, and esoteric divination. He often aided the poor. Despite his great reputation, when Emperor Zhang of Han summoned him to serve as a Grandee Remonstrant, he declined. Sighing to his disciples, he said, "A human life lasts no more than a hundred years. No matter how beloved, parents, wives, and children cannot remain with us forever. Even this body is not truly our own—how much less the wealth and honors beyond it? I have heard that in ancient times, the Yellow Emperor, Prince Qiao, and Chisongzi all cultivated the Dao and attained immortality, roaming freely between heaven and earth. This is the example I shall follow." Thereupon, he dismissed his disciples—only Wang Chang insisted on staying with him. They retreated to Mount Heng and Mount Song, where they obtained the Nine Cauldrons Elixir Scripture (Jiuding Danjing) passed down by the Yellow Emperor. Later, they built an alchemical furnace at Mount Xicheng to refine the Golden Elixir (Jindan). On the ninth day of the ninth month in the second year of the Yongshou era (156 CE), the Supreme Lord Lao (Taishang Laojun) sent a celestial chariot to escort him, and he ascended in broad daylight from Yuntai Peak at the age of 123. Later emperors posthumously honored him with titles such as "Great Master of the Three Heavens Who Upholds the Teachings."

The commentary further cites the example of Yuan Xian, a disciple of Confucius, from the Zhuangzi chapter "Yielding the Throne": Yuan Xian lived in a crude, dilapidated hut, while Zigong (Duanmu Ci) visited him in splendid attire—a stark contrast. As this story is fully recorded in the Zhuangzi, it will not be repeated here.

It also references the History of the Northern Dynasties (Beishi), which records that Empress Dowager Ming of the Northern Wei once personally inspected the treasury's stores of silk. This anecdote illustrates how even those in positions of power and influence remain preoccupied with material wealth—a striking contrast to the transcendence sought by Daoist cultivators.

The Daode Zhenjing Yanyi Shouchao (Extended Meanings and Handwritten Notes on the Authentic Scripture of Dao and De) is a commentary on Laozi's Daode Jing (Classic of the Way and Virtue) by the Yuan Dynasty Daoist priest Du Daojian. This twelfth scroll continues the in-depth interpretation of the preceding sections, employing the methods of "yanyi" (extending the meaning of the scripture) and "shouchao" (handwritten notes) to translate the profound essence of the text into more accessible explanations.

When annotating, Du Daojian typically first cites the original scripture passage, then explains its deeper meaning line by line, often connecting it to Daoist cultivation practices. He particularly emphasizes revealing the interrelationship between "Dao" (the Way) and "De" (Virtue/Power) in the Daode Jing, as well as how to apply these philosophical principles to self-cultivation. In this twelfth scroll, he may offer practical interpretations of classic propositions such as "Wuwei (non-action) yet nothing is left undone" and "the soft and weak overcome the hard and strong."

As an important exegetical work in Daoism, this text preserves the mystical nature of the scripture while using straightforward language to help practitioners grasp its essence. It reflects the Yuan Dynasty Daoist intellectual tradition of creatively interpreting the Daode Jing.