《道德真經衍義手鈔》Vol. 17

This passage elucidates the profound meaning of Dao (the Way) from Chapter 62 of the Daode Jing (Classic of the Way and Virtue), along with the ancient political institution of the "Son of Heaven" (Tianzi) and the "Three Dukes" (Sangong).

First, it explains that Dao is the most profound origin of all things. The virtuous cherish Dao as their treasure, while even the unvirtuous rely on Dao for preservation. The commentary quotes the Tuan text (explanatory remarks on hexagram symbolism) from the Qian (Heaven) hexagram in the Yijing (Book of Changes): "The great Qian's primal energy is the beginning of all creation, governing celestial movements. Clouds move and rain falls, giving form to all things. The sun and moon revolve, while the six yao (hexagram lines) follow temporal sequences—like driving six dragons to command the heavenly Dao. The transformations of Qian's Dao enable all beings to attain their proper places."

Next, it discusses the ancient establishment of the Son of Heaven and the Three Dukes (Grand Preceptor, Grand Mentor, and Grand Guardian—the three highest ministerial positions). The world being so vast, early humanity couldn't exist without governance, hence rulers were instituted. The Son of Heaven reverently serves the Supreme Deity (Shangdi), honoring heaven as father and earth as mother, thus called "Son of Heaven." Yet one person cannot govern alone, so officials were appointed—most importantly the Three Dukes.

Quoting the Shangshu·Zhouguan (Documents of Zhou: On Officials), it explains their duties: The Grand Preceptor (Taishi) must have wisdom like a spring, conduct worthy of emulation, answering all inquiries and fulfilling requests—also called "Shangfu" (Royal Father-Teacher). He rides in a blue-canopied carriage of honor and wears a golden seal with purple ribbons. The Grand Mentor (Taifu) instructs the emperor in moral propriety through ritual principles. The Da Dai Liji (Elder Dai's Records of Ritual) states that if the emperor fails in filial piety, benevolence toward people, courtesy toward ministers, or impartial judgment, the Grand Mentor bears responsibility. The Grand Guardian (Taibao) rectifies the emperor's behavior and deportment. The same text records that improper sitting posture, disrespectful document reception, disordered speech, unmusical tones, or breaches of etiquette all constitute failures of the Grand Guardian.

Finally, it concludes that rather than offering jade discs and teams of horses (precious ancient gifts), presenting this Dao to rulers would be far more valuable.

This passage primarily discusses the ceremonial protocols for meetings between ancient rulers and ministers, along with several historical anecdotes.

It first mentions that when rulers of two states met in ancient times, they would bring "zhibi" (gifts of meeting) as part of the ritual. According to the Rites of Zhou, six types of fowl were used as ceremonial gifts. This protocol is already detailed in Chapter 61 of the Dao De Jing (Classic of the Way and Virtue), so it won't be repeated here.

The text then recounts a Spring and Autumn period story: When the Qin army attacked Zheng, the Zheng merchant Xian Gao cleverly presented cured oxhide and twelve oxen to the Qin troops while secretly sending word to Zheng to prepare defenses. Xian Gao told the Qin generals: "Our humble ruler, hearing your noble army would pass through our insignificant territory, has prepared these modest gifts. Should you wish to encamp, we'll provide one day's provisions; should you march onward, we'll stand guard for one night." This was actually a delaying tactic.

The passage then quotes a dialogue between Mencius and Gongsun Chou from the Mencius. Mencius observed that none of Qi's ministers would discuss benevolence and righteousness with their king—not because they thought these virtues unworthy, but because they deemed their ruler unworthy of such discussion. Yet Mencius himself dared to advise the King of Qi on the ways of Yao and Shun, demonstrating true reverence for a ruler.

Returning to Spring and Autumn stories, it describes how Duke Mu of Qin, after defeat at Yao, donned plain mourning garments to receive his defeated troops outside the capital. Weeping, he admitted his fault in disregarding Jian Shu's advice, never blaming his generals—exemplifying the accountability expected of an enlightened ruler.

These anecdotes collectively illustrate the preciousness of the Dao (the Way): following natural principles, treating others with benevolence and righteousness, and having the courage to take responsibility. Only through such conduct can one earn the world's reverence.

When dealing with difficult matters, begin with what is easy; when undertaking great tasks, start with the smallest details. The Book of Documents states: Must grievances wait until they become obvious before being addressed? One should anticipate and plan before problems manifest.

The "Songs of the Five Sons" in the Book of Documents records: "We (the five sons of Xia Qi referring to themselves) observe that in the world, even ignorant commoners, when united, can surpass their ruler. Repeated mistakes will lose the people's hearts—must grievances wait until they erupt openly? They should be resolved while still hidden. When ruling over millions, one must be as cautious as driving six horses with a rotten rein. How can a ruler not maintain reverence?" (Here, "we" refers to the five sons. When a ruler loses the people's hearts, they become isolated, and even ordinary people united can overthrow them. "Repeated mistakes" refers to multiple errors. The resentment born from losing the people's hearts—must it wait until it becomes obvious? It should be addressed before it erupts.)

Those who make promises lightly will inevitably lack credibility; those who view tasks as too easy will surely encounter greater difficulties. Therefore, the sage always considers things difficult, and thus ultimately faces no true difficulties.

Jie Yang of Jin upheld the principle that "a single mission cannot have two interpretations," while Zhong You of Lu ensured that "promises were fulfilled before the night passed." Such virtues have been praised throughout history. In the 15th year of Duke Xuan of Lu (594 BCE), Jin dispatched Jie Yang as an envoy to Song, instructing him to tell Song not to surrender to Chu and falsely claim that Jin's army was coming to their aid. However, Jie Yang was captured by Zheng and handed over to Chu. The King of Chu offered him great wealth to reverse the message. Pretending to agree, Jie Yang ascended the city wall and faithfully conveyed Jin's original command. The King of Chu demanded, "You agreed but then went back on your word—this is untrustworthy!" Jie Yang replied, "A ruler's command must align with righteousness (Yi), and a minister's execution of it must uphold integrity (Xin). Integrity carries righteousness forward, benefiting the state and people. Righteousness does not permit loyalty to two masters; integrity does not allow executing two commands. Your bribe shows ignorance of this principle. I accepted my ruler's mission—I would rather die than disgrace it ('Yǔn' means disgrace). My agreement with you was only to fulfill my mission, and to complete it with my life is my blessing. My ruler has a loyal minister (I did not betray the mission), and I, as a minister, have accomplished my duty—I die without regret." The King of Chu ultimately released him.

This passage discusses several historical anecdotes and the content of Chapter 64 of the Daode Jing (Classic of the Way and Virtue), with the core idea emphasizing the importance of preventing problems before they arise and persevering to the end.

Regarding trustworthiness: Confucius's disciple Zilu (also known as Zhong You) was able to earn people's trust because he never delayed fulfilling his promises—he always followed through on his word. The Analects records that he had "no overnight promises" (无宿诺). Just as "overnight grudges" (宿怨) refer to long-held resentments, "overnight promises" (宿诺) are commitments left unfulfilled. The ancients praised this quality as the result of long-term cultivation.

Two historical anecdotes then illustrate the importance of integrity: First, during the Spring and Autumn period, the state of Qi attacked Lu and demanded the surrender of the Cen Ding (a precious ceremonial vessel). The ruler of Lu attempted to pass off a fake, but the ruler of Qi saw through the deception, leading to the breakdown of their alliance. Second, the state of Zhu launched an attack on Lu over the matter of Xu Ju (a small state), an event recorded in detail in the Spring and Autumn Annals under the 22nd year of Duke Xi.

Chapter 64 of the Daode Jing states:

"A stable situation is easy to maintain;

A matter without visible signs is easy to plan for;

What is fragile is easy to break;

What is minute is easy to scatter.

Act before problems arise;

Govern before chaos unfolds.

A great tree, thick enough to embrace, grows from a tender sprout;

A nine-tiered tower is built from baskets of earth;

A journey of a thousand miles begins with a single step."

In the Analects, Confucius uses the metaphor of building a mountain:

"Take, for example, piling up earth to form a mountain—if I stop just one basket short of completion, it is I who have abandoned the task.

Or take leveling the ground—if I pour out one basket of earth and continue, it is I who am advancing.

A scholar should strive tirelessly, accumulating little to achieve much. If one gives up halfway, all previous effort is wasted. Success or failure depends entirely on whether one persists. Ordinary people often fail when they are on the verge of success. If they could remain as cautious and steadfast at the end as they were at the beginning, there would be no failures."

(Note: The character "簣" (kui) refers to an ancient basket for carrying earth. The phrase "building a mountain nine ren high but falling short by one basket" (为山九仞功亏一簣) later evolved into the idiom "功亏一篑," meaning to fall short of success for lack of a final effort.)

This passage from Laozi's Daode Jing explains that sages pursue the simple and unadorned state that ordinary people often neglect, not valuing rare treasures. They study the principles others disregard, correcting common faults while following the natural tendencies of all things without forceful interference.

The text cites a story from the Book of Documents ("Lu'ao" chapter): When the Western Rong tribes presented fierce hounds as tribute, Duke Zhao advised King Wu of Zhou against accepting them, writing: "Ah! Be diligent morning and night. If one disregards minor details (the restraint implied in '矜'), it will ultimately damage great Virtue (De). It's like building a nine-ren high mountain - lacking just one basket of earth renders the effort futile."

It also quotes the Book of Songs ("Dang" ode from "Greater Court Hymns"): "Affairs may have good beginnings, but few are carried through to the end." This was Duke Mu of Zhao's satirical poem criticizing King Li of Zhou's tyranny - his oppressive taxes, harsh punishments, and corrupt policies. Though Heaven created the people to be guided with sincerity, King Li's initially tolerable governance gradually degenerated. This illustrates how maintaining the same caution from beginning to end prevents failure.

The passage further mentions Wei Zheng's remonstrance to Emperor Taizong of Tang. In the 13th year of Zhenguan era, observing the emperor's gradual departure from his early frugality, Wei Zheng submitted a memorial listing ten ways Taizong was "failing to sustain his initial virtues," urging him to maintain consistency between start and finish.

In the early Zhenguan era of Emperor Taizong's reign, the empire was governed through the Daoist principles of Wuwei (non-action) and tranquility, with virtuous governance extending far and wide. However, this ethos has gradually declined, manifesting in five concerning trends:

Firstly, where Emperor Wen of Han refused tribute horses and Emperor Wu of Jin burned precious fur garments, today's court sends expeditions thousands of miles for steeds and imports treasures from overseas. Such extravagance invites foreign contempt—the first sign of governance losing its proper course.

Secondly, Confucius warned Zigong that ruling a state was like driving six horses with rotten reins—requiring utmost caution. In early Zhenguan years, the emperor cherished his people as children, yet recently claims comfort breeds arrogance, demanding forced labor. This philosophy fundamentally contradicts sound governance.

Thirdly, where the sovereign once restrained personal desires for public good, he now indulges them while claiming "inaction would bring discomfort"—silencing ministerial remonstrance and abandoning the wisdom of following virtuous counsel.

Fourthly, the early preference for noble scholars over petty men has reversed, with gentlemen now slighted while sycophants gain favor—a complete deviation from proper statecraft.

Fifthly, where Yao and Shun's frugality was once emulated, recent obsession with exotic treasures fuels extravagance—directly opposing the goal of national prosperity.

Sixthly, the early Zhenguan meritocratic recruitment through recommendations has given way to appointments based on personal whims, abandoning the original thirst for worthy talent.

(Note: "Tangyu" refers to the era of sage-kings Yao and Shun; Zigong was Confucius' disciple; "pheasant-feather furs" denotes luxurious avian-pelt garments)

This passage discusses nine common errors rulers tend to commit in governance, focusing specifically on the sixth through ninth:

The sixth pitfall concerns a ruler's inability to distinguish loyalty from deceit. Those widely maligned may still prove trustworthy, as virtues cultivated over years don't vanish overnight. Noble men uphold benevolence and promote virtue, while petty men slander others for personal gain. When rulers judge hastily without thorough investigation, principled officials gradually withdraw while opportunists multiply. Consequently, everyone focuses on self-preservation rather than dedicating themselves to public service.

The seventh error involves abandoning frugality. Newly enthroned rulers may initially abstain from hunting pleasures, but their resolve often weakens within years. Though not indulging in the hundred-day revelries of ancient tyrants, their hunting activities still exceed ritual propriety. Such extravagance spreads among the populace, with regional tributes of falcons and hounds becoming commonplace. Riders galloping at dawn and returning at dusk pursue momentary thrills while ignoring potential dangers, leaving no room for crisis response when disasters strike.

The eighth fault lies in deteriorating ruler-minister relations. Confucius emphasized the importance of each maintaining their proper roles. Early in their reign, rulers may treat ministers courteously with open communication. But increasingly, they neglect their officials—ministers struggle to gain audience, face disapproval when offering counsel, and meet rejection when making requests. Minor faults become grounds for harsh reprimands, leaving even the wisest unable to express loyalty. Under such conditions, achieving harmonious governance becomes impossible.

The ninth and gravest tendency is arrogance and self-indulgence. During the Zhenguan era's beginning, rulers governed diligently and welcomed criticism. But gradually they grew complacent, considering their achievements superior to ancient sage-kings while dismissing contemporary talents. Though outwardly accepting advice, they harbor resentment inwardly. Obsessed with amusement and neglecting state affairs, they launch unnecessary military campaigns during peacetime—clear signs of hubris. Ancient sage-rulers like Yao, Shun, and Tang faced calamities too, but their consistent virtue and Wuwei (non-action) governance earned eternal praise. Today's rulers, however, exhaust the people with ceaseless demands...

(Original terms explained: "Hunting implements" refer to archery equipment; "three-drive hunt" denotes ancient ceremonial hunting; "Tao Tang" refers to Emperor Yao; "Cheng Tang" indicates the founding ruler of Shang Dynasty)

The passage discusses two main themes: first, it criticizes rulers for overburdening the people, leading to their suffering; second, it contrasts worldly treasures with the true treasures of Daoist cultivation.

The first half points out that the people of the Guanzhong region are already exhausted—artisans are forced to work longer hours, soldiers are frequently deployed, civilian resources are constantly requisitioned, and supply caravans crowd the roads. Such conditions easily stir unrest among the populace. If compounded by droughts or floods leading to poor harvests, the stability of the people may become unsustainable. This marks the tenth manifestation of a ruler’s failure to govern properly from start to finish.

The latter half first explains what the secular world considers treasures: gold comes from the Lishui River in Yongchang County of Yizhou, jade is mined from the Kunlun and Jing Mountains, and pearls—some called "night-luminous pearls"—can illuminate twelve chariots when just an inch in diameter. These so-called treasures include gold, jade, pearls, rare flowers, exotic grasses, and unusual beasts—things the world prizes for their rarity. Yet excessive pursuit of such external objects harms one’s innate nature. In contrast, those who attain the Dao (the Way) value virtue (De) as their treasure, while cultivators of the Dao hold the Great Dao itself as their treasure. They do not covet what lies beyond their lot, thus preserving their natural essence. This illustrates the principle of not prizing rare and extravagant wealth.

In the commentary on the Chapter on the Ancients Who Excelled in the Dao, a quote from Zhuangzi clarifies: if rulers favor cleverness over following the Dao, the world will descend into chaos. For example, if bird-catching bows and traps are too ingenious, birds will scatter wildly in the sky; if fishing gear is overly elaborate, fish will dart chaotically in the water; if nets and snares are too intricate, beasts will flee in disorder through the mountains and forests. These metaphors all demonstrate that excessive reliance on cunning in governance only breeds disorder.

This passage elucidates the principle that governing a state requires caution against excessive reliance on cunning strategies. Just as too many hunting nets would cause marshland creatures to flee chaotically (the ancient Erya records: bird-catching nets were called luo, rabbit-catching nets called fu), when political manipulation and clever schemes proliferate, all manner of deceitful tactics (such as the sophist doctrines of "hard-white" and "sameness-difference") will cloud judgment, plunging society into chaos.

The text cites Emperor Ming of Han (the second emperor of Eastern Han) as an example, noting his excessively harsh and scrutinizing temperament, which is documented in detail in the Book of Han. True statecraft should emulate how rivers and seas become kings by attracting all streams—by excelling at occupying the lowly position (Book of Changes, the Humility hexagram states: the Dao of Heaven diminishes the full and supplements the humble; the Dao of Earth alters the towering and flows to the hollow).

Thus, when sages wish to lead the people, they use humble speech; when guiding the masses, they place themselves behind. In this way, even when occupying high positions, they do not oppress others, and when standing at the forefront, they incur no envy. All under heaven gladly support them without weariness. As the Book of Documents states: complacency brings loss, while humility yields gain—this is the natural order. Zhuangzi also records that Duke Ai of Lu once consulted Confucius on governance (implying that humility should serve as the foundation).

This passage primarily draws from the "Great Yu's Counsels" chapter of the Book of Documents to elucidate the concept of "non-contention" (不争) in the Daodejing. It recounts how Emperor Shun praised Yu the Great's flood control achievements, saying: "Your management of the floods is truly magnificent—diligent in serving the state yet frugal in your household, never complacent or self-promoting. Precisely because you don't boast of your abilities, no one in the world can contend with your talents; precisely because you don't flaunt your merits, no one can rival your accomplishments. I shall reward your virtuous De (Virtue/Power) and honor your great achievements. The Mandate of Heaven now rests upon you, and you shall ascend to the imperial throne."

Through Yu's story, the text illustrates the Daoist wisdom of "non-contention": truly virtuous individuals refrain from self-promotion, yet thereby gain universal recognition. This approach of "contending through non-contention" embodies the Daodejing's teaching that "Because he does not contend, no one in the world can contend with him" (以其不争，故天下莫能与之争). The passage explains that "矜" refers to boasting of one's abilities while "伐" means flaunting one's achievements—both behaviors that Daoist practitioners should avoid.