《道德真經衍義手鈔》Vol. 4

This passage recounts the transcendent attitudes of several ancient sages toward worldly favor, disgrace, gain, and loss.

The text first mentions Liezi (a prominent Daoist figure), who maintained inner peace despite living in poverty. It then tells the story of Ziwen, the Prime Minister of Chu, who neither showed delight when appointed to the position three times nor resentment when dismissed three times—demonstrating his complete alignment with the natural order (Dao) and freedom from selfish desires.

Next is the example of Liuxia Hui (a virtuous scholar of the Lu State during the Spring and Autumn period). Though dismissed three times as Minister of Justice, he refused to leave his homeland. When asked why he did not seek opportunities elsewhere, he replied that if he acted with integrity, he would face dismissal anywhere, and if he resorted to dishonesty, there would be no need to leave his homeland. This illustrates his unwavering commitment to principle.

Finally, the text describes Zheng Kaofu (an ancestor of Confucius), who grew increasingly humble with each new appointment: bowing slightly at the first, bending deeper at the second, and walking close to the wall with his body nearly parallel to the ground at the third. Such profound humility earned him universal respect.

These examples all reveal how true sages transcend the fluctuations of worldly favor and disgrace, preserving inner tranquility and integrity. Whether content in poverty, undisturbed by honor or humiliation, steadfast in principle, or deeply humble, they embody the Daoist ideal of living in harmony with the Way (Dao).

This passage discusses how to eliminate distress by relinquishing self-attachment. Laozi states, "Why say the greatest misfortune lies in having a body? The reason I have worries is precisely because I possess this body. If I had no body, what misfortune could befall me?"

The commentary explains that one must transcend physical constraints and intellectual limitations—like discarding limbs or abandoning cleverness—to commune with the Dao (the Way) and achieve unimpeded freedom. It references the Zhuangzi's story of Yan Hui practicing "sitting and forgetting" (zuowang): through meditation, Yan Hui attained self-oblivion so profound that even Confucius marveled at it. "Sitting and forgetting" means releasing bodily awareness and thought processes to recognize the illusory nature of both self and phenomena.

The annotation further notes Confucius' advocacy of "having no self" (毋我), citing the Analects where he rejects four faults: arbitrary assumptions, absolute assertions, stubborn opinions, and self-absorption. These create vicious cycles that bind people to material desires.

It also invokes the Zhuangzi's "Discussion on Making All Things Equal" chapter, recounting how Nanguo Ziqi entered self-forgetting during meditation. His disciple described him as "his body like withered wood, his mind like dead ashes." Ziqi explained this as the state of "losing myself" (吾丧我)—what Laozi calls being "without a body." Those who achieve this can transcend worldly attachments like the ancients.

This scripture primarily discusses two core concepts: first, that truly wise individuals do not crave positions of power, and second, that the Dao (the Way) is formless and invisible yet omnipresent.

Regarding the first point, the text provides two examples: Emperor Shun wished to abdicate his rule to the virtuous Zizhou Zhibo (also known as Zhifu), but Zhibo declined, explaining that he was immersed in self-cultivation and pursuing the Dao, with no time to govern the world. His reference to "the illness of profound contemplation" describes a state of deep absorption in spiritual practice. The second example is Prince Sou of Yue, who fled into mountain caves three times to avoid the throne. When the people forced him out by smoking the cave with mugwort and compelled him to rule, he cried out to heaven, "Why can't you spare me?" These examples illustrate that those who truly embody the Dao understand the immense responsibility of governing and thus do not covet power.

The second section explains passages from the Daode Jing such as "What cannot be seen is called 'formless' (Yi)," emphasizing that though the Dao is invisible (Yi), inaudible (Xi), and intangible (Wei), it gives birth to all things. Quoting the Yijing and Liezi, it describes how the Dao manifests in various colors (mysterious yellow), musical tones (Gong and Shang), qualities (Yin-Yang, hardness and softness), and forms (round, square, long, short). While individual phenomena are limited ("partial aspects of the Dao"), the Dao itself is all-encompassing and omnipotent. Even humble objects like tiles and pebbles contain the Dao. This illustrates the Dao's dual nature—transcending form while pervading all things.

In the "Zhi Bei You" chapter of the Zhuangzi, the text records a dialogue between Zhuangzi and Dongguozi (a scholar residing in the eastern part of the city). Dongguozi asked, "Where exactly is this Dao (the Way) you speak of?" Zhuangzi replied, "The Dao is present everywhere." When Dongguozi insisted on a specific location, Zhuangzi responded: "It is in the ants," "in the weeds," "in the tiles and bricks," and finally even said, "in the excrement." Hearing this, Dongguozi fell silent, and Zhuangzi pointed out that his very manner of questioning was already a deviation from the essence of the Dao.

Chapter 15 of the Daode Jing describes ancient masters who attained the Dao: they were profound, subtle, and unfathomable, beyond the comprehension of ordinary people. Precisely because they were indescribable, their state could only be approximated through metaphor. Like Liezi (a prominent Daoist figure), who lived in seclusion in the state of Zheng for forty years, yet none around him truly understood him.

Those who embody the Dao move with the caution of crossing a river in winter, alert as if wary of neighboring states. The Book of Changes' Qian hexagram speaks of guarding against impure thoughts while maintaining sincerity. Just as Dongguo Shunzi (a realized master mentioned by Zhuangzi) corrected his demeanor to awaken others, letting delusion dissolve naturally.

The Tang Dynasty Daoist master Li Hanguang (a native of Jinling and an important figure in Daoism) devoted himself to spiritual cultivation at the age of twelve. Even in a dark room, he maintained the solemnity of one standing before a ruler. Skilled in calligraphy, his disciplined approach earned praise from Sima Chengzhen (a renowned Tang Dynasty Daoist). These examples all illustrate the seamless unity of inner and outer cultivation in those who have attained the Dao.

This passage elucidates the proper mental state and conduct that Daoist practitioners should maintain.

It first describes the virtues of two cultivators—Master Sima Ziwei (known as Zhenyi) and the Jade Purity Immortal Guest—who were known for their sincerity and rigorous discipline. Even in the privacy of a secluded chamber, they maintained reverence as if receiving honored guests. The True Lord of Divine Assistance (Yisheng Zhenjun, a Daoist guardian deity) admonishes: "Heaven has divine beings who oversee all, Earth has spirits who examine all. In the light, there are laws to judge; in the shadows, ghosts and deities record everything." Whether in action or speech, good and evil will inevitably receive their due retribution. Only by steadfastly upholding the Dao (the Way) and maintaining an undeceiving heart can one grasp the fundamental truth.

The text then cites the Book of Changes (Yijing) and Zhuangzi to expound the essence of cultivation: only when the mind attains a state of emptiness and stillness (a clear, tranquil state) can one perceive the ultimate principles of Heaven and Earth. The Yijing states, "In profound stillness, unmoving, yet through resonance, all is understood." Zhuangzi believed that an upright heart leads to emptiness, emptiness leads to clarity, and clarity leads to enlightenment—ultimately reaching the state of "non-action (Wuwei) yet nothing is left undone."

Chapter 16 of the Daodejing—"Attain the utmost emptiness, guard perfect stillness"—is interpreted here as: by reaching the pinnacle of emptiness and stillness, one can observe the cyclical patterns of all things. The text draws parallels with the Great Learning's (Daxue) concept of "investigating things to extend knowledge" (gewu zhizhi), as well as a historical episode from the Spring and Autumn period where the Chu army feigned weakness to lure the Jin forces into a trap. Just as stillness can overcome motion in warfare, so too is stillness the fundamental method for seeking the Dao.

Finally, the Liezi is quoted to emphasize: "There is no state better than emptiness and stillness, for only in stillness can the mind find its true abode." The core message of the passage is that practitioners must maintain purity of heart and integrity of conduct, using the state of emptiness and stillness to comprehend the Great Dao.

Liezi (a prominent Daoist figure) records in the "Heaven's Gifts" chapter: Someone asked him why he revered the state of "emptiness." Liezi replied that true "emptiness" is not inherently worthy of reverence, for even the name "emptiness" is superfluous. The most ideal state is tranquility and emptiness, which allow the mind to find its true abode. Clinging to acquisition or giving will instead cause one to lose the root. Without attaining the ultimate emptiness and tranquility, one cannot truly comprehend the Dao (the Way), which is why Daoist practitioners strive for this perfected state of emptiness and stillness.

The Yanyi commentary explains: Though the myriad things of the world are complex and varied, the Daoist's mind remains lucid; though phenomena are ever-changing, the nature of the mind is eternally serene. This is what Daoism calls "heavenly joy" (the supreme happiness of union with nature).

Zhuangzi states in the "Way of Heaven" chapter: Extending the mind's emptiness and tranquility to all things in heaven and earth allows one to penetrate the realm of "heavenly joy." (Master Xihua's commentary notes: When the mind is settled, all things naturally return to it. This is precisely the wisdom of observing the patterns of heaven and earth through emptiness and stillness, effortlessly adapting to the transformations of all things while remaining ever at ease.)

The Yanyi further elaborates: Only then can one rediscover the original heart of heaven and earth. The Book of Changes commentary on the Fu hexagram states that "return" means reverting to the source—the cyclical movement of qian yuan (the primal yang energy of the cosmos) never ceases in the workings of the heavenly Dao. The so-called "heart of heaven and earth" is the silent, formless qian yuan yang energy, just as the first line of the Qian hexagram, "hidden dragon, do not act," shows yang energy latent below—a perfect expression of heaven and earth's original heart.

All things in their manifold transformations ultimately return to the root. Returning to the root is called stillness; stillness is returning to one's nature, and returning to one's nature is the eternal law. The Yanyi quotes the Book of Changes: Only by exhausting principle and penetrating nature can one comprehend the Mandate of Heaven, for the Mandate is the profound mystery of nature. The Correct Meaning of the Book of Changes explains: The Mandate is the ultimate of life, and exhausting principle means probing this ultimate.

Understanding the eternal law is true wisdom; acting recklessly without comprehending it invites calamity. The Yanyi cites Confucius: A person without constancy cannot even become a decent shaman or healer. (Zhu Xi's commentary: Southerners say that those without enduring resolve cannot master even basic skills like divination and healing.)

This passage discusses two core concepts: constancy of mind (恒心) and the ideal of "the world as commonwealth" (天下为公).

Regarding constancy of mind, it cites Mencius' view that ordinary people will maintain moral steadfastness (恒心) when they possess stable livelihoods (恒产), but without such economic security, they easily lose ethical constraints. Once this constancy is lost, people indulge themselves and commit all manner of wrongdoings. To punish them after they've committed crimes is tantamount to entrapping the populace. A truly benevolent ruler should never treat subjects this way. The text also references Yang Hu (a powerful minister of Lu during the Spring and Autumn period), noting how the pursuit of wealth may hinder virtue, while Mencius conversely warns that excessive wealth-seeking damages virtue—illustrating how the positions of noble persons (君子) and petty persons (小人) often stand in opposition.

On "the world as commonwealth," the passage quotes Confucius from the Book of Rites (礼记): In the age when the Great Dao (道) prevailed, the world was shared by all. People cared not only for their own relatives nor loved only their own children (thus extending filial piety universally). In such a society, the elderly were properly supported, adults had meaningful work, children grew up healthy, and widows, orphans, the childless, and the disabled all received care. This state of "knowing constancy brings tolerance" (知常容) ultimately leads to eternal harmony with the Dao, ensuring lifelong security.

The quoted phrases like "knowing constancy brings tolerance; tolerance leads to impartiality" originate from the Daode Jing (道德经), demonstrating how understanding eternal principles enables tolerance, which fosters fairness, thereby achieving kingly governance and heavenly order, culminating in lasting union with the Dao.