《道德真經衍義手鈔》Vol. 18

Chapter 67 of the Dao De Jing states: "I hold three treasures close to my heart: the first is compassion, the second is frugality, and the third is daring not to be at the forefront of the world."

This passage illustrates how the Great Yu cultivated himself through frugality. The Book of Documents (Shangshu·Dayu Mo) records that he "lived simply without self-satisfaction, truly demonstrating wisdom." King Wen of Zhou likewise governed by teaching frugality to the people. As depicted in the Book of Songs' poems like "The Lamb" and "The Magpie's Nest," officials in the Zhaonan region all emulated King Wen's virtuous frugality and integrity. The "Offices of Zhou" chapter in the Book of Documents states: "Reverence and frugality constitute virtue." When holding high position without arrogance, and enjoying ample salary without extravagance, one preserves the virtue of humility and avoids hypocrisy. Genuine cultivation of virtue brings inner peace, while forced pretense exhausts the spirit.

Compassion enables courage (as Mencius said, "The benevolent have no enemies"—just as King Hui of Liang faced no opposition when attacking tyrants). Frugality enables expansiveness. Daring not to take the lead enables one to become the guide of all things.

Emperor Shun, though naturally benevolent, still exiled Gonggong (to Youzhou), banished Huandou (to Chong Mountain), expelled the Sanmiao tribe (to Sanwei), and imprisoned Gun (at Yu Mountain) according to law—these four punishments brought the world to submission. King Tang of Shang upheld benevolence and ultimately defeated the tyrannical Jie of Xia. The "Admonitions of Zhong Hui" in the Book of Documents records how he "shunned sensual pleasures, hoarded no wealth, appointed officials by virtue, rewarded according to merit, and courageously corrected his faults."

(Note: Parentheses contain brief explanations of ancient penal terms—"liu" means exile, "fang" means house arrest, "cuan" means expulsion, "ji" means imprisonment, etc.)

This passage draws upon multiple classical texts to illustrate how ancient sage-kings governed through the power of Virtue (De).

In the "Announcement of Tang," King Tang of Shang condemned the tyrant Jie of Xia for abandoning Virtue and imposing cruel policies that brought suffering to the people. When the innocent populace appealed to heaven and earth, the Dao's justice manifested through calamities that exposed the Xia dynasty's crimes.

King Wen of Zhou treated his people with the care one shows to the wounded. As recorded in Mencius' "Li Lou Chapter": Yu the Great despised fine wine but cherished good counsel; Tang of Shang upheld the Middle Way by employing worthy officials; King Wen governed as if tending injuries, ever striving toward the Dao yet feeling unworthy. King Wu showed equal respect to courtiers and distant subjects alike, while the Duke of Zhou sought to synthesize the governing wisdom of these three sage-kings.

In the "King Hui of Liang Chapter," Mencius describes King Wen's great courage as "one outburst of anger that brought peace to all under heaven." The "Odes of Great Majesty - August" section of the Book of Songs depicts how King Wen, when enraged, marshaled his troops to stop Mi State's invasion of Ruan, thereby securing Zhou's blessings and answering the people's hopes.

The "Tai Jia" chapter of the Book of Documents records Minister Yi Yin's warning to King Tai Jia: maintain frugality with vigilance and plan for the long term. Rise before dawn to contemplate governance, seek worthy teachers for future generations, and avoid self-destruction by disregarding ancestral teachings.

Emperor Wen of Han led by example in advocating simplicity: he abandoned plans to build a terrace upon learning it would cost 100 gold pieces (equivalent to ten middle-class households' wealth). Wearing coarse garments, he ensured his consorts wore short skirts without embroidery, using plain curtains - establishing a model of austerity for the realm.

Emperor Taizong of Tang (Li Shimin) initially planned to construct a palace in Luoyang, but abandoned the project after reading historical warnings about Emperor Qin Shi Huang. The remonstrating official Zhang Xuan-su submitted a memorial citing how the First Emperor's construction of the Epang Palace led to the Qin dynasty's collapse, and how King Ling of Chu's Hua Terrace provoked widespread rebellion. Zhang Xuan-su warned that abandoning benevolence for martial prowess, frugality for extravagance, and long-term vision for immediate gratification would invite catastrophic consequences.

This passage references the "Great Exceeding" hexagram (Da Guo) from the Zhouyi (Book of Changes): The top sixth line describes "wading through deep water until submerged"—dangerous yet blameless when the intent is to rescue others from peril. The Daodejing similarly emphasizes: "With compassion, one fights and conquers, defends and stands firm. Whom heaven would save, it protects with compassion" (ch. 67).

The text then catalogs relevant Daodejing chapters on military and frugality themes: Chapter 30 warns "not to dominate the world through force," Chapter 31 declares "fine weapons are instruments of ill omen," while Chapter 57 discusses "using surprise in warfare," with Chapters 69 and 76 elaborating on military strategy. Chapter 72 cautions that "reckless daring invites execution." Teachings on frugality appear in Chapter 29 (the sage eliminates extremes, extravagance, and excess), Chapter 67 (the Three Treasures: compassion, frugality, and humility), and Chapter 59 (governing people requires agricultural-like thrift). The philosophy of softness permeates Chapters 3, 40, and 55, illustrating how weakness embodies the Dao's function—like an infant whose tender grasp remains unbreakable.

These chapters of the Dao De Jing all expound on the principle that softness and weakness overcome hardness and strength. Chapter 36 states that the soft and weak can conquer the hard and strong; Chapter 76 observes that while alive, the human body is soft, but becomes stiff after death; Chapter 78 declares that nothing in the world is softer than water, yet it can penetrate solid rock; Chapter 39 mentions how sages refer to themselves with humble terms like "solitary," "desolate," and "unworthy"; Chapter 52 teaches that perceiving subtlety is called wisdom, while maintaining softness is called strength; Chapters 66 and 73 both discuss how the Dao of Heaven does not contend yet naturally prevails; Chapter 43 explains how the softest things in the world can penetrate the hardest; Chapter 68 states that those skilled at winning do not easily become angry; Chapter 8 praises water for nourishing all things without contention; while Chapters 22 and 81 both emphasize the wisdom of non-contention.

Chapter 68 describes truly enlightened individuals: those skilled at leading troops do not flaunt military might, and those skilled at combat are not easily provoked. This recalls a story from Zhuangzi's "Xu Wugui" chapter: When Confucius visited Chu, the king hosted a banquet where the virtuous minister Sunshu Ao stood holding a wine cup, while the warrior Shi Nan Yiliao received it and offered a libation, saying, "The ancients spoke thus." Confucius sighed, realizing he had received wordless instruction.

Two historical examples illustrate this principle: First, Shi Nan Yiliao's mastery of pellet-shooting (when the rebel Bai Gong Sheng revolted, the rebels believed securing Yiliao's help would be worth five hundred soldiers, yet he refused to participate). Second, Sunshu Ao (the virtuous Chu minister) who maintained peace simply by leisurely holding a feather fan, deterring enemy states from invading—demonstrating that true capability lies in inner cultivation rather than outward contention.

Historical precedents are cited: King Tang of Shang exiled the tyrant Jie to Nanchao (modern Chaohu Lake in Anhui), and King Wu of Zhou overthrew King Zhou of Shang. Mencius described this as "one righteous anger bringing peace to the world," showing that sages resort to arms only when absolutely necessary, solely to bring stability to the people. This aligns with historical records in the Book of Documents: the "Tang Shi" documents Tang's exile of Jie to Nanchao, while the "Wu Cheng" chapter records King Wu's campaign against Zhou.

This passage expounds on the wisdom concerning warfare, leadership, and statecraft. While King Wu of Zhou could pacify the realm through military force, what truly merits praise is his "righteous anger that brought peace to the people"—a blend of benevolence and courage. Those skilled in conquering enemies do not rely on contention, and those adept at employing others maintain a consistently humble attitude.

Quoting Mencius, the text criticizes those who wage war to seize territories and cities, condemning them as "leading lands to devour human flesh"—crimes for which death would be insufficient punishment. The example of King Mu of Zhou appointing Junya as his most trusted minister illustrates how governance requires loyal and capable officials who serve as "thighs, arms, heart and backbone" (metaphors for essential supporters).

The art of warfare emphasizes the "virtue of non-contention" (De). A true commander must: march without the appearance of marching, raise arms without visible movement, face enemies as if none existed, and hold weapons as if empty-handed. Just as Yu the Great subdued the Miao tribes not through force but by demonstrating civil virtue and cultural influence—where soldiers singing and dancing eventually won the enemy's submission.

A grave warning concludes the passage: the greatest calamity in warfare is underestimating the enemy, for such arrogance nearly causes the loss of what is most precious (referring to either the Dao or life itself). The "five weapons" mentioned denote ancient China's primary arms: the bow, shu (long staff), spear, dagger-axe, and halberd.

This addresses the question of understanding the Dao. Laozi said, "My words are very easy to understand and very easy to practice, yet the world cannot understand them and cannot practice them." Mencius explained this by saying the Dao is as obvious as a main road—how could it be hard to comprehend? The problem lies in people's unwillingness to seek it. When Cao Jiao (younger brother of the ruler of Cao) questioned Mencius, the latter advised him: simply return home and reflect on the principles embodied in daily actions like serving parents and respecting elders—the Dao can be found there without specialized study.

Zhuangzi illustrates through a parable in the "Knowledge Roams the North" chapter that the Dao cannot be grasped through intellectual pursuit. In the story, Knowledge (representing the seeker) asks Non-Doer (Wuwei, representing the Dao) three questions about comprehending the Dao, but receives no reply—not from unwillingness, but because the Dao is inherently ineffable.

Confucius told Zigong: "Do you think I attain through extensive learning and memorization? No, I penetrate all things through a single unifying principle." Zhuangzi similarly observed that those who think they know are shallow, while those who understand their ignorance possess depth. This resembles sages clothed in coarse hemp yet carrying precious jade—ordinary in appearance but inwardly profound.

This passage explores the dialectical relationship between "knowing" and "not knowing," along with the importance of dignified conduct (weiyi).

Regarding cognitive states, Wushi (the Daoist concept of primordial origin) states: Genuine "not knowing" is actually more profound than superficial "knowing." This is because the "not knowing" that aligns with natural laws (referring to a state free from forced pursuit of knowledge) resonates with the Great Dao, manifesting profound mystery, whereas willful pursuit of "knowing" deviates from the Dao, appearing shallow and crude. Just as the sage's perfection lies precisely in recognizing imperfections as imperfections to remain vigilant against.

Confucius expressed similar wisdom in the Analects: "The noble person worries about their own inadequacies, not about others failing to recognize them." Zhuangzi's account of Nanguo Ziqi (a Daoist figure) sitting serenely by his table likewise embodies this transcendent state beyond worldly concerns.

The text then discusses the significance of dignified conduct. It warns that when people lose reverence for authority, greater chaos ensues. During the Spring and Autumn period, Beigong Wenzi explained true dignified conduct to the Marquis of Wei by observing the demeanor of Lingyin Wei (a Chu state minister): Dignity commands respect, while bearing provides a model for emulation. When rulers maintain proper dignity, ministers will revere and emulate them; when ministers demonstrate appropriate bearing, subordinates will respect and follow suit—thus each fulfills their proper role.

Confucius proposed three reverences for the noble person: reverence for the Mandate of Heaven, for elders and superiors, and for the words of sages. Petty people, in contrast, lack such reverence, treating elders and sage wisdom with disrespect.

The passage concludes by emphasizing the importance of maintaining an open heart and not despising one's own existence. Only by not rejecting oneself will one avoid rejection by others. The phrase "the heart is the abode of Shen (spirit)" suggests keeping one's mental state expansive and accommodating.

In the "Zhi Bei You" chapter of the Zhuangzi, it is recorded that Nie Que (a legendary recluse) asked Pi Yi (disciple of Wang Ni, an ancient sage) about the nature of Dao. Pi Yi replied: First align your physical posture and focus your gaze, then the harmonious Qi (vital energy) between heaven and earth will naturally come to you. Gather your mental faculties and unify your thoughts, and the Shen (spirit) will abide with you. De (Virtue) will perfect your excellence, and the Dao will become your dwelling.

This passage extends the explanation: The key to cultivating the Dao lies in eliminating distracting thoughts, ceasing false conceptions, maintaining inner purity, and focusing on "guarding the One" (a core Daoist practice referring to concentrating one's intention on a single point).

The "Jie Shi Zhang" chapter of the Xisheng Jing records that Lord Lao (the supreme deity of Daoism), after transmitting the scriptures to Master Yin (Yin Xi, Laozi's disciple) and before ascending to heaven, gave this special admonition: Purge the impurities from your heart, cease distracting thoughts, maintain inner tranquility, and focus on guarding the One. When all distracting thoughts are eliminated, all matters will naturally be accomplished—this is the essential teaching of our Daoist methods.

Therefore, the sages (those who have attained the Dao) possess self-knowledge but do not boast, understand self-love but do not hold themselves in excessive esteem. Thus they can discard superficial glamour and embrace substantial truth.

The anecdote of Nan Guo Ziqi sitting quietly leaning against a table, as recorded in detail in the "Qi Wu Lun" chapter of Zhuangzi, will not be repeated here.

Likewise, the story of Lie Yukou (Liezi) turning back midway on his journey, as explained in detail in the "Lie Yukou" chapter of Zhuangzi, will also not be repeated here.

(This is content from Volume 18 of the Daode Zhenjing Yanyi Shouchao)