《道德真經衍義手鈔》Vol. 16

This passage primarily discusses the principles of governing a state and military strategy, as well as methods for observing the broader trends of the world.

It begins by quoting Mencius to illustrate the foundation of statecraft: when a ruler maintains personal integrity, the state naturally achieves stability. In the "Li Lou" chapter, Mencius states that the faults of ordinary people are not worth condemning, nor are minor flaws in government decrees worth scrutinizing. Only those of high virtue can correct the ruler's internal errors. When the ruler practices benevolence, the people all become benevolent; when the ruler upholds righteousness, the people all become righteous; when the ruler remains upright, the people all become upright. Simply by the ruler maintaining personal rectitude, the state naturally becomes well-ordered.

The discussion then turns to military strategy, citing two tactical systems: the "Three Strategies" (Sanlüe) and the "Nine Marvels" (Jiuqi). The Three Strategies was a military text received by Zhang Liang from the Yellow Stone Elder at the Xiapi Bridge during the Han dynasty. Divided into upper, middle, and lower sections: mastering the upper strategy enables one to employ talented individuals and capture enemies; understanding the middle strategy allows control over generals and management of troops; grasping the lower strategy reveals the roots of prosperity and decline while mastering governing principles. Jiang Ziya used these strategies to assist King Wu of Zhou in overthrowing King Zhou of Shang, while Zhang Liang employed them to help Liu Bang defeat Xiang Yu.

The "Nine Marvels" was a battle formation created by the Yellow Emperor based on the well-field system, dividing troops into nine units with a central space for the commander. Zhuge Liang later refined this formation, enabling flexible troop movements with orderly advances and retreats while maintaining coordination between vanguard and rearguard. Huan Wen called this the "Changshan Snake Formation." Military strategy emphasizes the interplay between conventional and unconventional tactics, cycling endlessly from one to nine.

Finally, it addresses methods for observing world affairs: How do I know the world will develop this way? Because the more prohibitions a state imposes, the poorer its people become. Take the Qin dynasty's harsh laws as an example—they decreed capital punishment for two people privately discussing government affairs (Li Si recommended burning all historical records from non-Qin states, with only the officially preserved Book of Songs and Documents exempted from destruction).

This passage uses historical anecdotes and Daoist philosophy to reveal the connection between power suppression and the alienation of human nature.

During the reign of Empress Wu Zetian of the Tang Dynasty, to consolidate her rule, she established a bronze box (similar to a whistleblower box) to encourage informants. Fearing discontent among officials and nobles, she widely opened the door to denunciations—even farmers and woodcutters could directly report to the emperor. Those whose accusations proved true were rewarded with official titles, while false accusations went unpunished. This led to a nationwide culture of suspicion and fear, where people became so wary that they dared not even make eye contact while walking (an allusion to the phrase "roads filled with silent glances").

The text then references two stories from the Zhuangzi to illustrate the dangers of technological advancement. The first tells of Confucius’ disciple Zigong encountering an old man in Hanyin who drew water with a clay pot. Zigong suggested using a mechanical well sweep (a lever-and-counterweight device) to improve efficiency, but the old man replied: "Using machinery leads to cunning affairs, and cunning affairs give rise to deceitful hearts. When the mind is no longer pure, it cannot harmonize with the Dao."

The second story points out that true "heavenly joy" lies in following nature ("encompassing heaven and earth"), not in creating extravagant novelties—like King Zhou of Shang, who crafted overly intricate artifacts to please women. These examples demonstrate that when rulers excessively employ manipulative tactics and the common people chase after clever contrivances, social disorder inevitably follows (the more laws there are, the more thieves arise). The root of the problem lies in the loss of humanity’s original simplicity and authenticity.

The lower section of the "Shangshu·Great Declaration" records King Wu of Zhou declaring while attacking King Zhou of Shang: "The current Shang king Shou (i.e., King Zhou) abuses his power, commits brutal killings, and brings calamity to the world. He favors treacherous sycophants while dismissing virtuous ministers like the Grand Preceptor and Junior Guardian, abolishes legal institutions, and imprisons upright scholars. He neglects the suburban sacrifices to Heaven and Earth, fails to honor ancestral temples, and creates extravagant novelties to please his concubines, thus defying the Mandate of Heaven. Therefore, Heaven has sent down disasters. You must wholeheartedly assist me in carrying out Heaven's punishment together."

This commentary points out that petty thieves who steal property face execution, while grand thieves who steal states become feudal lords. Just as Tian Chengzi (also known as Chen Heng), a minister of Qi, murdered Duke Jian of Qi to seize power—not only stealing the state but also appropriating the sages' methods of governance. Thus, though bearing the name of a thief, Tian Chengzi enjoyed honors akin to Yao and Shun, with smaller states daring not to criticize and larger states unwilling to attack. His descendants ruled Qi for twelve generations.

The commentary further cites the story of Li Si advising the Second Emperor of Qin: In the second year of the Second Emperor's reign, during winter, the emperor reproached Chancellor Li Si for allowing bandits to run rampant despite holding one of the Three Ducal Offices. To preserve his position, Li Si flattered the emperor in a memorial: "A sage ruler must implement the 'techniques of supervision and accountability' (harsh laws and strict punishments). Shen Buhai once said that possessing All-under-Heaven yet being unable to act arbitrarily is to treat the realm as shackles. Toiling like Yao and Yu for the people's sake is to bind oneself in cocoons. If a ruler rejects the governance methods of Shen Buhai and Han Fei, fails to employ supervision and accountability to control the realm, and instead exhausts himself serving the common people, he becomes a slave to the masses, unworthy of ruling All-under-Heaven. Thus, an enlightened ruler must monopolize authority, using techniques of supervision to suppress ministers, severing the path of benevolence and righteousness, blocking remonstrance, acting with unbridled license so none dare oppose him."

(Note: The "techniques of supervision and accountability" refer to the Legalist doctrine of harsh laws and strict punishments; "Shen-Han" denotes the Legalist thinkers Shen Buhai and Han Fei; "acting with unbridled license" means behaving tyrannically and unrestrained.)

This passage recounts several historical anecdotes illustrating Daoist philosophy. It begins by depicting the oppressive rule during the late Qin dynasty, where officials were rewarded for excessive taxation and executions, resulting in mutilated bodies lining the roads and corpses piling up in marketplaces, driving the terrified populace toward rebellion.

The text then cites the example of Zhang Tang and Zhao Yu from Emperor Wu of Han's reign, who established harsh legal codes, demonstrating how draconian laws only exacerbate social unrest. This leads to the core teaching of the Daodejing (Classic of the Way and Virtue): The sage governs through wuwei (non-action), and the people naturally transform; the sage avoids stirring trouble, and the people prosper of their own accord; the sage remains tranquil, and the people rectify themselves; the sage is free from desire, and the people return to simplicity.

Historical precedents are given, such as the legendary rulers Yao and Shun, who governed effortlessly (垂拱, "letting robes hang and hands fold," symbolizing rule through non-interference), and King Wen of Zhou, who followed the will of heaven without forced action, bringing order to the realm. The Han dynasty chancellor Cao Can is also mentioned, who adhered to the Daoist principle of wuwei in governance. Even when Emperor Hui reprimanded him for neglecting affairs of state, Cao persisted in his quietist approach.

Finally, two parables from the Liezi—"The Man of Song Who Practiced Benevolence" and "The Wealthy Man of Yu"—illustrate the Daoist view that fortune and misfortune are intertwined: blessings may lurk within calamity, and disaster may hide within good fortune. These examples collectively embody the Daoist philosophies of governing through non-action and the cyclical interdependence of opposites.

The sage conducts himself with rectitude yet never harms others, maintains integrity without being harsh, remains upright without being unrestrained, and keeps his brilliance contained without dazzling. This passage discusses the nine virtues from the "Counsel of Gao Yao" chapter in the Book of Documents: magnanimity with dignity, gentleness with firmness, simplicity with reverence, diligence with caution, mildness with resolution, uprightness with gentleness, conciseness with integrity, vigor with sincerity, and courage with righteousness. One who consistently embodies these virtues becomes truly auspicious.

Regarding governing a state and aligning with the Dao of Heaven, the key lies in understanding restraint ("frugality"), which is called making early preparations. Making early preparations means continuously accumulating De (Virtue/Power). When De becomes profound, one meets no obstacles; meeting no obstacles leads to unfathomable depth—only then is one qualified to govern a state. As Mencius said, preserving one's original mind and cultivating one's innate nature is the method for aligning with the Dao of Heaven.

Those with supreme De cannot be harmed by water or fire, nor injured by weapons, for they transcend worldly gains and losses. Like the Daoist adepts described in the Liezi who don't drown in water, feel no heat in fire, walk on emptiness as if on solid ground, and sleep on clouds as if in bed—untroubled by external phenomena.

The passage concludes with the story of Gengsang Chu (a disciple of Laozi) retreating to Mount Yu, illustrating how true cultivators often choose secluded places far from worldly clamor. These accounts are fully recorded in the "Gengsang Chu" chapter of the Zhuangzi.

This passage discusses the principle that "when governing the world with the Dao (the Way), ghosts and spirits will not cause disturbances," illustrated through historical anecdotes.

The text first cites records from the "Book of Documents·Instructions of Yi": During the virtuous reigns of ancient Xia dynasty rulers who practiced De (Virtue/Power), not only were there no natural disasters, but mountain and river spirits remained peaceful, and even birds, beasts, fish, and turtles thrived in harmony. However, when the tyrant Jie abandoned the Dao of former kings, Heaven sent down calamities, enabling Tang of Shang to rise from Bo capital and defeat Jie at Mingtiao (the Xia capital). This demonstrates how virtuous governance creates universal harmony, while moral failure invites disaster.

Two Spring and Autumn period examples follow: First, when spirits descended at Xin during the 32nd year of Duke Zhuang of Lu (specific details omitted in commentary). Second, after the Zheng official Bo You was killed and became a vengeful ghost, the wise minister Zi Chan established Bo You's son Liang Zhi as an official to appease the spirit. Zi Chan explained: The hun and po souls of the deceased require proper resting places to prevent hauntings. Those who held high status and received abundant sacrifices in life develop stronger posthumous spirits. Even commoners who die violent deaths can possess living beings—how much more powerful would be the spirit of Bo You, descendant of Duke Mu of Zheng, whose family governed the state for three generations?

Through these historical cases, the text illustrates how virtuous governance pacifies spirits while political failures accumulate resentment. It also reflects ancient Chinese beliefs about hun and po souls—that one's lifetime status and posthumous sacrifices determine spiritual potency after death.

This passage contains explanations and extensions of several classical allusions, which I will elucidate in sections:

Regarding the annotation of "a handle that can command ghosts is indeed fitting," it mentions that during Empress Wu Zetian's reign in the Tang Dynasty, the powerful minister Wu Sansi once purchased two concubines. This references a record from the Zuo Zhuan to explain its meaning, though the complete content is already documented elsewhere and won't be repeated here.

In explaining the chapter "Great states are like river estuaries" (Chapter 61), the text states that great nations should position themselves humbly like the lower reaches of rivers—converging points of the world—and remain as tranquil as female animals. The female often overcomes the active with stillness and the strong with gentleness, illustrating the principle of using stillness to occupy the lower position. It's like how people naturally come carrying their children to pledge allegiance.

The passage then cites an anecdote from Analects·Zilu: When Fan Chi asked Confucius about farming, Confucius replied, "I'm not as good as an old farmer." When asked about vegetable gardening, he said, "I'm not as good as an old vegetable gardener." After Fan Chi left, Confucius remarked: "What narrow vision Fan Xu has! When rulers value ritual propriety, the people dare not be disrespectful; when they value righteousness, the people dare not disobey; when they value trustworthiness, the people dare not be untruthful. Achieve these, and people from all directions will come carrying their children—why bother with farming yourself?"

For the interpretation of "sometimes yielding to gain, sometimes yielding to be gained," it quotes a dialogue from Mencius·King Hui of Liang II: When King Xuan of Qi asked about methods for dealing with neighboring states, Mencius replied affirmatively. A benevolent ruler can serve smaller states while being greater, like Tang of Shang serving Earl Ge. The Mencius·Duke Wen of Teng II records: When Tang resided in Bo, his neighbor Earl Ge behaved lawlessly and neglected sacrifices. Tang sent envoys to inquire, and Earl Ge claimed lack of sacrificial animals—so Tang sent cattle and sheep, which Earl Ge consumed without sacrificing. Tang asked again, and Earl Ge said he lacked grain—so Tang sent Bo's people to farm for them. Yet Earl Ge led men to rob the food bearers, killing those who resisted, even murdering a child bringing meals. The Book of Documents states "Earl Ge hated the food-bringers," referring to this.

Another example cites King Wen of Zhou serving the Kunyi barbarians (from Book of Songs·Greater Odes·Mian), showing how only the wise can serve greater states while being smaller. The poem describes how during King Wen's rise, as oak and hazel trees were cleared to open roads, the Kunyi tribes fled in panic.

This scripture primarily elucidates the wisdom of small states navigating pressure from powerful nations during ancient times. It begins by recounting the story of Great King Tai (King Tai of Zhou), the progenitor of the Zhou dynasty: When the Di tribes (nomadic peoples from the north) repeatedly invaded the territory of Bin, the king initially offered them hides, hunting dogs, horses, and precious jewels, yet failed to halt their aggression. He then assembled his elders and declared: "What the Di people truly desire is our land. I have heard that a true ruler never harms his people merely to preserve the land that sustains them. Do not worry about lacking a sovereign—I have decided to depart." Subsequently, he led his people across Mount Liang to settle beneath Mount Qi. The people of Bin, recognizing his benevolent rule, followed him en masse.

The text then cites the example of King Goujian of Yue: Goujian dispatched his minister Wen Zhong with lavish treasures and three thousand soldiers to submit to the state of Wu as a vassal. When King Wu consulted Zigong on whether to accept Goujian’s personal service, Zigong argued that it would be contrary to righteousness (Dao) to force another ruler into servitude. In the end, King Wu accepted Yue’s soldiers and tribute but allowed Goujian to remain in his own state.

The scripture observes: Powerful states ultimately seek to annex smaller ones, while weaker states merely strive for self-preservation. The key to mutual satisfaction lies in the larger state maintaining a humble and accommodating posture (following the principle of Wuwei). Later, it elaborates on ancient tributary protocols: officials of varying ranks presented distinct birds as ceremonial gifts—for instance, high ministers offered lambs, senior officials presented wild geese, and scholars brought pheasants.

Finally, it references an event recorded in the Spring and Autumn Annals: During the third year of Duke Wen of Lu’s reign, he was dispatched as an envoy to the state of Jin. At their alliance meeting, the Marquis of Jin hosted a banquet and recited the poem Jing Jing Zhe E (from the Classic of Poetry, Xiaoya section, expressing joy upon encountering a noble ruler)—a demonstration of diplomatic etiquette between feudal states.

This passage discusses the diplomatic protocols between feudal states during the Spring and Autumn period. When senior ministers Zi Shu from Wei and Zhi Wuzi from Jin came to Lu on diplomatic visits (a ritual called "pinwen" involving mutual envoy exchanges between states), the Zuo Zhuan commentary deemed these actions ritually proper.

According to the conventions of that era, when a new ruler ascended the throne, smaller states would proactively pay homage to larger states (as serving greater powers was fundamental protocol), while major states would reciprocate by sending envoys to smaller ones (demonstrating goodwill). Such diplomatic exchanges served three key purposes: maintaining friendly relations, building trust, and rectifying policy shortcomings through statecraft discussions (where "que" denotes oversights). The essential significance of these envoy rituals lay in stabilizing nations and benefiting the people.

The text vividly depicts a ceremonial scene: when envoys from smaller states received gifts from greater powers, they would bow respectfully and declare, "How dare our humble state be anything but scrupulously ceremonious when receiving commands from your great nation? What greater joy could there be than receiving such magnificent rites from your majesty?" The Marquis of Jin would then descend the dais in modest deference. After completing the formal bowing rituals, the ruler of Lu would recite the Jiale ode (from the Classic of Poetry's "Greater Court Hymns" section, chosen for its auspicious connotations of "illustrious virtue, benevolent governance, and heavenly mandate").