《道德真經衍義手鈔》Vol. 13

This passage elucidates the meaning behind phrases like "Great perfection seems flawed" from Chapter 45 of the Daode Jing, using historical anecdotes to illustrate Daoist philosophy.

Regarding "Great perfection seems flawed" (the most perfect things appear incomplete), two examples are given: First, Emperor Yao, despite his monumental achievements, always felt inadequate—precisely why he became the most outstanding of the Five Emperors. The text quotes the Analects describing how Yao modeled himself after the greatness of the Dao of Heaven, his accomplishments towering yet his humility unwavering. It also cites the Zhuangzi, where Yao wished to abdicate his throne to Xu You, feeling himself as insignificant as a torch compared to the sun and moon, or a small irrigation ditch beside a great rainstorm.

The second example is Confucius, who synthesized all ancient and contemporary knowledge yet never claimed sagehood, thus becoming the eternal teacher. The Mencius records Confucius saying, "As to being a sage, I cannot attain to that," merely striving to "learn without satiety and teach without weariness." His disciple Zigong considered this the realm of a sage combining humaneness and wisdom, yet Confucius remained humble throughout.

When explaining "Great straightness seems crooked," "Great skill seems clumsy," and "Great eloquence seems inarticulate," the text cites the example of Liuxia Hui. He adhered to the upright way in serving his ruler, refusing to compromise his principles even after being dismissed three times. This seemingly obstinate "crookedness" was in fact true "great straightness."

These anecdotes all demonstrate the Daoist dialectical principle of "Great X seems Y": genuine greatness often manifests in ordinary or even flawed forms, where inner fullness paradoxically appears as outward humility.

This passage discusses several classical allusions and Daoist concepts:

Liu Xiahui, a virtuous man of Lu (also known as Zhan Qin), was dismissed multiple times from his position overseeing criminal justice. When others urged him to leave the state, he responded: "If I serve my ruler with unwavering integrity, I'll be dismissed anywhere. If I abandon my principles, why bother leaving my homeland?" This exemplifies the Daoist idea that "Great skill appears clumsy" — just as Zhuangzi observed that Heaven and Earth create all things without deliberate crafting. True artistry doesn't lie in meticulous craftsmanship like the Song artisan who carved jade into leaf shapes.

The Liezi records this Song craftsman's jade leaves, while Zhuangzi mentions the Lu artisan Qing who created exquisite wooden stands (ju). Both stories demonstrate how deliberate pursuit of technical skill becomes inferior artistry. As Confucius said, "Does Heaven speak?" The seasons turn and all things grow naturally — the highest mastery requires no ostentation.

The text also mentions "minor tales" (ancient term for trivial anecdotes) originating from folk traditions, noting there were fifteen schools compiling over a hundred such pieces. Daoism advocates quietude and Wuwei (non-action), just as one wears light, breathable fabrics in summer (chi being fine ramie, xi coarse ramie) — following nature's way is the true path.

Finally, it cites the Yijing (Book of Changes): Good deeds must accumulate to establish reputation; evil deeds must accumulate to invite ruin. Petty people think minor virtues bring no benefit and minor vices cause no harm, thus inviting disaster. This resonates with Laozi's teaching in the "Dao Abides" chapter: "No guilt exceeds indulging desire, no calamity surpasses discontent."

This scripture primarily discusses how greed obscures human wisdom and the principle that contentment brings lasting happiness.

The Liezi records a story about a man from Qi: A greedy individual dressed formally and went to the market at dawn. Upon seeing a gold vendor, he snatched the gold and fled. When caught, the officials asked him, "With so many people watching, how could you dare to steal the gold?" He replied, "When I took the gold, I saw only the gold—I didn’t see any people at all." This illustrates how excessive desire can rob people of reason, blinding them even to what is right before their eyes.

The ancients said: Those who fixate on trivial matters fail to see Mount Tai; those immersed in music fail to hear thunder. When a person becomes obsessed with a desire, they grow blind to all else—a perilous state indeed.

The scripture cites Mencius: "The principles of all things are complete within us." By turning inward, one may comprehend the Dao (the Way). Yang Xiong also remarked, "The human heart is profoundly mystical," suggesting that people should seek within rather than crave outwardly.

Finally, it emphasizes the principle that "the contentment of knowing sufficiency is true sufficiency," alluding to the story of Yan Junping of the Han dynasty and the wealthy man Luo Chong (though details are not expanded here). This demonstrates that only those who understand contentment can attain true fulfillment. As Chapter 47 states: "Without stepping outside the door, one may know the world; without peering through the window, one may see the Dao of Heaven." True wisdom arises from inner realization, not external pursuit.

This passage explores the correspondence between celestial movements and human conduct. The celestial deities (referring to Yin-Yang transformations) and heavenly illumination (the movements of sun and moon) jointly shine upon the four directions. The pure and vigorous essence of heaven nourishes all things according to their kinds. When the human mind maintains this divine clarity (referring to purity and single-minded focus), it can commune with heaven and earth—a state requiring continuous cultivation that dissipates with negligence.

The text then cites the Book of Documents to illustrate how proper royal conduct aligns with natural phenomena: reverence brings timely rain, orderly governance results in appropriate sunshine, wisdom creates temperate warmth, thorough planning ensures measured cold, while sageliness summons gentle breezes. Conversely, arrogance and negligence trigger celestial abnormalities—a natural principle of heaven-human resonance.

Regarding astrological anomalies, it explains that rulers must emulate celestial patterns in governance, using astronomical observations to establish calendars. When stars deviate or sun and moon lose their proper sequences, following the teachings of the Lingbao Duren Jing (Scripture of Salvation), one should rectify these through fasting, incense offerings, and scripture recitation.

Finally, quoting the Book of Changes, it reveals how the sage's virtue (De) merges with heaven and earth—their discernment shines like sun and moon. Acting before celestial timing, heaven doesn't oppose; acting afterward, they follow natural rhythms. Thus enlightened rulers comprehend heavenly patterns without deliberate observation. Crucially emphasized: when preceding celestial timing, heaven complies; when following it, one must consciously align with natural law.

The sage does not need to personally travel the world to understand all things, nor must they see with their own eyes to comprehend principles. Without deliberate action, they accomplish great deeds. The benevolent virtue of the ancient sage-king Yao (the virtuous ruler of antiquity) was as vast as the heavens, his wisdom as penetrating as the divine. Shun (the sage-king who succeeded Yao) could discern human relationships and perceive the patterns of all things—this is the true great wisdom that comprehends the world.

The heavens are supreme, and Yao emulated the Dao of Heaven. Shun did not lose his way even in violent storms, embodying his realization of the Dao. Did they do anything extraordinary? They simply rectified their own virtue and governed the world from their court.

The Records of the Grand Historian (Shiji) records that Emperor Yao, also known as Fangxun (or Taotang-shi), possessed benevolence as boundless as the heavens and wisdom as unfathomable as the divine. The people drew close to him as if bathed in sunlight and gazed upon him as if beholding auspicious clouds. Though wealthy and noble, he remained free of arrogance. After ruling for seventy years, he abdicated in favor of Shun and continued to assist in governance for another twenty-eight years before passing away. Shun observed three years of mourning before formally ascending the throne. He profoundly understood human relationships and meticulously discerned the patterns of all things, as Mencius states: "Shun acted naturally from his innate righteousness and benevolence, rather than deliberately displaying them."

The Analects praises: "How great was a ruler like Yao! Only Heaven is supreme, yet Yao was able to emulate its Dao." Shun’s deeds are also recorded in the Book of Documents (Shangshu), in the "Canon of Shun": his wisdom was profound, his virtue radiant, and his reputation for humility and sincerity spread throughout the world. Yao once sent Shun into the mountains, forests, rivers, and marshes to test him, and even in violent storms, he never lost his way. The Analects remarks that Shun "seemed to do nothing, yet the world was well-governed"—he simply rectified himself and faced south (the traditional position of imperial authority) to conduct court affairs.

Mencius also mentions that sages like Yu, Houji, and Yan Hui (a disciple of Confucius) all shared the same mind of the Dao—when eating, they thought of those starving in the world; when clothed, they remembered those suffering from cold.

Yu the Great, the legendary flood-tamer, felt as though he himself had drowned people whenever he saw others perish in the deluge; Lord Millet, the agricultural deity, felt personally responsible for starvation whenever he witnessed people suffering famine. Their urgent desire to help the populace stemmed from this profound empathy - just as honoring one's own elders naturally extends to honoring all elders under heaven, and cherishing one's own children naturally extends to cherishing all children in the world.

When Mencius counseled King Hui of Liang, he said: "By honoring the elders in your own family and extending this to others' elders, by cherishing the young in your own household and extending this to others' young - governing the empire becomes as easy as turning something in your palm." This illustrates the principle of extending from self to others, from family to empire. Those who truly comprehend this principle can understand world affairs without ever leaving their homes. Sage-kings like Yao and Shun governed by emulating heaven and earth's natural Wuwei (non-action), and the people followed their transformation as grass bends before the wind. Thus the Dao De Jing states: "The sage knows without traveling, sees without looking, and accomplishes without striving."

Regarding the chapter on "pursuing learning means daily increase, pursuing the Dao means daily decrease," consider these historical examples of diligent study: Sun Jing (Eastern Han scholar) tied his hair to a roof beam to prevent dozing while reading; Su Qin (Warring States strategist) pricked his thigh with an awl to stay awake during study; Sun Kang (Jin Dynasty official) read by reflected snowlight in poverty; Che Yin (Eastern Jin minister) studied by firefly light in silk bags. These tales of arduous scholarship illustrate how initial learning requires daily accumulation of knowledge, while cultivating the Dao requires gradual reduction of artificial effort.

This scripture elucidates several fundamental principles in Daoist cultivation:

The text first emphasizes that practitioners must understand how correcting faults ultimately leads to transcending words and relinquishing attachments. Learning through sensory perception represents only the preliminary stage of cultivation, while reducing attachments serves as the gateway to realizing the Dao (the Way). Some people spend their entire lives in anxiety without experiencing true joy, precisely because they exhaust their spirit through excessive mental exertion, becoming lost in broad learning while obscuring their original mind.

The Book of Documents (Shangshu) teaches that one should maintain humility and diligent alertness during study—this is how cultivation naturally bears fruit. By receiving teachings with an open mind and encouraging oneself through earnest effort, spiritual practice will flow as continuously as spring water emerging from its source.

Zhuangzi (the Zhuangzi Jing) observes that excessive pursuit of knowledge can drown one's innate mind, just as ornate rhetoric obscures primordial simplicity. True wisdom lies not in erudition, but in returning to original authenticity and attaining the state of wuwei (non-action).

The Book of Changes (Yijing) illustrates through its hexagrams: the Yi (Increase) hexagram shows wind and thunder supporting each other to symbolize benefit—when the noble person sees virtuous conduct, they emulate it; when recognizing faults, they correct them. Just as thunder's movement and wind's dispersal benefit all things, reforming faults and advancing in virtue constitute the greatest progress. The Sun (Decrease) hexagram depicts mountain and lake reducing each other—the noble person restrains anger and curbs desires. Human emotions are easily influenced by external circumstances, hence one must pacify past resentments and guard against future cravings.

The passage concludes with the example of Qin Shihuang's conquest of the six states, demonstrating how forcibly seizing the world often proves unsustainable. True governance follows nature's flow—excessive striving (youwei) ultimately defeats its purpose.

This passage recounts historical events from the late Warring States period to the fall of the Qin dynasty. During the Warring States era, the six states (Yan, Qi, Chu, Wei, Han, and Zhao) engaged in continuous warfare until Qin Shi Huang unified the realm and established his hegemony. He implemented several major policies: abolishing the ancient well-field system (an agricultural land division system shaped like the Chinese character "井"), constructing new field pathways; building the "Straight Road" (equivalent to a modern highway) stretching 1,800 li from Jiuyuan to Yunyang, cutting through mountains and filling valleys; erecting the magnificent Epang Palace (with buildings at each corner) south of the Wei River, capable of accommodating ten thousand people; and dispatching General Meng Tian with 300,000 troops to campaign against the Xiongnu in the north, reclaiming lands south of the Yellow River while constructing the Great Wall (extending from Lintao to Liaodong). He also conquered southern territories, establishing the three commanderies of Guilin, Nanhai, and Xiangjun, relocating 500,000 people to garrison the Five Mountain Ranges (including Dayu Ridge and four other major southern ridges).

Later, Xiang Yu (personal name Ji, courtesy name Yu, from Xiaxiang) breached the Hangu Pass, burned Qin palaces, seized treasures, executed Qin's last ruler Ziying, and deposed the Righteous Emperor (King Huai of Chu). These events all occurred in the third year of Qin Er Shi's reign.

The text mentions several key terms: "field pathways" (qianmo) referring to crisscrossing rural paths, the "Straight Road" (zhidao) as Qin's national highway system, "Epang Palace" (Epang Gong) as Qin Shi Huang's grand palace complex, and the "Five Mountain Ranges" (wuling) as southern strategic ridges. While these measures strengthened Qin's rule, they imposed heavy burdens on the populace, ultimately hastening the dynasty's rapid collapse.

This passage recounts the deeds of Xiang Yu, the Hegemon-King of Western Chu. Declaring himself the Hegemon-King of Western Chu, he established his capital at Pengcheng (present-day Xuzhou). That year, he breached the Hangu Pass, massacred the inhabitants of Xianyang, executed Ziying—the last ruler of Qin—and set fire to the Qin palaces, the flames raging for three full months without extinguishing. He plundered the Qin dynasty's treasures and abducted its women before retreating eastward, leaving the people of Qin deeply disillusioned with him.

Having risen in rebellion for eight years, Xiang Yu contended with Liu Bang (the Duke of Pei) for supremacy over the realm, only to meet defeat at the Battle of Gaixia. Though he proclaimed himself king and sought to dominate the world, the empire ultimately passed to the Han dynasty. In the tenth month of the second year of Qin Er Shi's reign, Xiang Yu secretly ordered Ying Bu, the King of Jiujiang, and others to ambush and murder the Righteous Emperor (King Huai of Chu, Xiong Xin), casting the corpse into the river.

Later, when Liu Bang, the King of Han, arrived at Luoyang's Xincheng, an elderly local official named Dong Gong intercepted him with a remonstrance: "I have heard that those who align with virtue (De) prosper, while those who defy it perish. To raise an army without just cause is to court failure. Thus, it is said: only by denouncing the adversary as a treacherous rebel can one subdue them. Xiang Yu, with his ruthless and unprincipled ways, has slain his own sovereign—he is the enemy of all under heaven."

(Note: This excerpt from the Daode Zhenjing Yanyi Shouchao uses historical allegory to illustrate the Daoist principle that "those who follow the Dao thrive, while those who oppose it perish," demonstrating through Xiang Yu's downfall the consequences of violating moral precepts. The "three elders" were local officials responsible for moral education during the Qin-Han period, while the "Righteous Emperor" was a puppet Chu king installed by Xiang Yu.)