《道德真經衍義手鈔》Vol. 5

The fifth volume, third chapter of Handwritten Commentary on the Expanded Meaning of the True Classic of the Dao and De includes a section titled "Chapter Seventeen on the Supreme" compiled by Wang Shouzheng, the Recluse of Qing'an from Five Peaks. It elucidates the concept of the "Supreme" (太上) by drawing upon the Zuo Commentary and the Zhuangzi.

The Zuo Commentary records an episode from the Spring and Autumn period when Mu Shu, a high official of Lu, was sent as an envoy to Jin. Fan Xuanzi of Jin asked him, "What did the ancients mean by 'immortality after death'?" Fan Xuanzi boasted that his own lineage had held official positions since the time of Emperor Shun, considering this to be true immortality. Mu Shu refuted this, arguing that mere hereditary privilege did not constitute real immortality. He proposed three ascending levels of true immortality: the highest is establishing virtue (as exemplified by Shi Yi and Zhou Ren), next is achieving meritorious deeds, and the lowest is leaving behind words (like Zang Wenzhong). Those who relied solely on family name and generational sacrifices, he argued, could not be considered immortal.

In the Zhuangzi·Heaven and Earth chapter, Men Wugui says to Chi Zhang Manji that in an age when the Dao and De flourished, worthiness was not exalted. Those in high positions were like the natural growth of tree branches, while the common people lived as freely as wild deer (commentary: rulers governed through Wuwei [non-action], and the people retained their innate simplicity, unconstrained by the rituals of kingship).

The Zhuangzi·Horse’s Hoofs chapter further elaborates that when sages emerged and laboriously promoted benevolence and righteousness (the term biesa describes forced effort), the world began to breed suspicion. Here, forced universal love is used to illustrate artificial actions that violate nature.

(Note: In the text, "Yulongshi" refers to Liu Lei of the Xia dynasty, who tamed dragons; "Shiweishi" was a feudal state during the Shang; "Tangdushi" refers to the Zhou-era fiefdoms of Tang and Du; and "Fanshi" was the fief granted to Shi Hui of Jin. These proper names are retained in their original forms, with their historical context discernible from the surrounding text.)

This passage recounts how the ancient sage-kings Yao and Shun influenced the people through their virtuous conduct (De), as well as the principle that rulers who lose integrity will face public alienation.

Yao's benevolence was as vast as the heavens, and the people followed him as naturally as yearning for sunlight. Shun, possessing the power to transform hearts through virtue, was so beloved that wherever he moved—three times in total—more people followed him. Eventually, these settlements grew into cities, with Dengxu alone attracting a following of 100,000 households. As recorded in Zhuangzi's "Xu Wugui" chapter, Shun relocated repeatedly to avoid Danzhu (Yao's son), yet crowds continued pursuing him out of admiration for his moral character.

Yao once walked in plain clothes along Kangqu (a main road), where he heard children singing: "Let us people dwell in peace—all this comes from following the Dao (the Way). No need for forced learning, we naturally align with heaven's laws." Liezi's "Zhongni" chapter explains that rulers who allow all things to fulfill their innate nature never violate natural principles. Forcing artificial knowledge upon creation would defy the Dao's harmony.

Mencius's "Wan Zhang I" records that Shun assisted Yao for twenty-eight years—an achievement beyond human effort, attributable to heaven's will. After Yao's passing, Shun observed three years of mourning before retreating south of Nanhe (the region south of Jizhou in Yuzhou). Notably, feudal lords bypassed Yao's son to pay homage to Shun; citizens brought lawsuits to Shun rather than Yao's heir; and public praise shifted from Yao's lineage to Shun. These phenomena all demonstrated celestial mandate.

The narrative then warns of rulers betraying public trust: the Shang dynasty governed through oaths, yet rebellion emerged; the Zhou relied on alliances, sowing doubt among subjects. During the Spring and Autumn period, when King Ling of Chu convened lords at Shenyi, minister Jiao Ju admonished: "Feudal rulers won't submit casually—only ritual propriety (Li) earns genuine allegiance." He cited six sage-kings and two hegemons as exemplars of this truth.

This passage discusses the crucial factor determining the success or failure of ancient rulers' alliances with feudal lords—the principle of "sincerity and trustworthiness."

The text first presents positive examples: Emperor Qi of Xia hosted a banquet at Diaotai, King Tang of Shang proclaimed his Mandate of Heaven at Jingbo, King Wu of Zhou assembled allies at Mengjin, King Cheng of Zhou held a hunt at Qiyang, King Kang of Zhou convened court at Fenggong, and King Mu of Zhou formed alliances at Tushan. In all these cases, rulers united the feudal lords through proper ritual decorum, thereby securing their loyal service. Similar examples include Duke Huan of Qi's alliance at Zhaoling and Duke Wen of Jin's covenant at Jiantu.

Negative examples follow: When the tyrannical King Jie of Xia convened allies at Renguo, the minor state of Min rebelled; when King Zhou of Shang held a spring hunting ceremony ("sou") among the Eastern Yi tribes at Liguo, they rose in revolt; and when King You of Zhou assembled allies at the sacred Mount Taishi, the barbarian tribes rebelled. In each case, the ruler's arrogance and extravagance ("tai" meaning excessive luxury) caused the feudal lords to become disaffected.

The text then cites the Yijing (Book of Changes) and Analects to explain the importance of trustworthiness: The Zhongfu hexagram in the Yijing states that maintaining sincere faith ("fu") can avert calamity, while the Analects teaches that promises should align with righteousness ("words that can be fulfilled") and reverence must conform to ritual propriety.

A historical anecdote concludes the argument: Despite being threatened at knifepoint by General Cao Mo (also called Cao Gui) of Lu during the alliance at Ke, Duke Huan of Qi honored his promise. Though Qi was powerful and had repeatedly invaded Lu, Cao Mo's bold action forced Duke Huan to return seized territories. By keeping his word, Duke Huan ultimately won the trust of all feudal lords.

This passage recounts several historical anecdotes about integrity to illustrate the Daoist principle that "when the Great Dao (Da Dao) declines, we have the doctrines of humanity and righteousness."

The first story takes place during the Spring and Autumn period. Duke Huan of Qi initially considered breaking his agreement with the State of Lu, but his minister Guan Zhong advised that seeking petty gains by abandoning trust would cost him the confidence and support of other feudal lords. Ultimately, Duke Huan honored his promise and returned the occupied territories to Lu.

The second anecdote tells of Duke Wen of Jin besieging Yuan City (modern-day Jiyuan in Henan), vowing to withdraw if the city wasn't taken within three days. When scouts reported on the third day that Yuan was about to surrender, Duke Wen insisted on retreating, believing integrity to be the foundation of statecraft. Ironically, the citizens of Yuan voluntarily submitted afterward, and other states consequently held Jin in higher esteem.

The third narrative concerns the famous Wei general Wu Qi from the Warring States period. To establish authority, he placed a chariot shaft at the east gate, promising rich rewards to anyone who could move it to the west gate. When no one dared attempt it initially, Wu Qi increased the reward until someone succeeded—whereupon he immediately honored his pledge. This earned him the army's trust, enabling his subsequent successful campaign against Qin.

The fourth story features Marquis Wen of Wei (ruler of Wei during the Warring States) who scheduled a hunting trip with his gamekeeper. Though heavy rain fell the next morning and ministers urged cancellation, the Marquis insisted on keeping his appointment despite the downpour, unwilling to break his word.

The passage concludes with a quotation from the Zhuangzi: "Fish forget about the water while dwelling in it; humans forget about the Dao while dwelling in it." This illustrates how the authentic "Great Dao" requires no conscious promotion. Only when society loses the natural harmony of the Dao do we find ourselves emphasizing moral constructs like humanity and righteousness.

In the "Great and Venerable Teacher" chapter of the Zhuangzi, there is a parable: When a spring dries up, fish are stranded on land, moistening each other with their breath and saliva to barely survive. Yet how much better it would be for them to return freely to rivers and lakes, forgetting one another in their natural habitat. This mirrors how the excessive veneration of cleverness breeds rampant hypocrisy.

Zhuangzi further explains that only by abandoning petty cunning (minor wisdom) can true wisdom (great wisdom) emerge. As Confucius criticized in the Analects: When people gather all day discussing trivial matters unrelated to the Dao (the Way), indulging in petty cleverness, they achieve little. Such cunning merely serves selfish calculations and ultimately leads one astray.

Zhuangzi uses the natural instincts of horses as a metaphor: A true horse should roam freely, grazing and drinking, kicking up its heels in joy. In the legendary era of Emperor Hexu, people lived with infant-like purity—eating their fill and playing without a need for forced action. Later, rituals and music were imposed to restrain behavior, and benevolence and righteousness (Ren-Yi) were promoted to "educate" hearts. This is like bridling a horse, disrupting its innate nature.

The Book of Rites describes an ideal world where people care not only for their own kin but others' as well. Yet in reality, filial piety only becomes conspicuous when families are discordant, and loyalty stands out only when the state is in chaos. This precisely shows how contrived morality reflects societal sickness.

The "Li Ji·Li Yun" chapter states that when the great Dao (referring to the ideal social order) is put into practice, the world belongs to all people in common. The worthy and capable are selected, and sincerity and harmony are emphasized. In such times, people do not only care for their own relatives or dote solely on their own children. The elderly can live out their years in peace, the able-bodied can fully utilize their talents, children can grow up healthy, and widowers, widows, orphans, the childless, and the disabled all receive proper care. This passage also quotes Confucius' reply to Ji Kangzi from the Analects: to make the people reverent and loyal, one must treat them with dignity, practicing filial piety toward elders and showing kindness to all (filial piety means serving parents well, while kindness means caring for the masses). The Erya defines "filial piety" as serving one's parents with devotion.

Historically, King Zhou of Shang (posthumously titled "Zhou," meaning "cruel and harmful to the good") was depraved and tyrannical. Wei Zi repeatedly remonstrated with him to no avail and eventually had to consult with the Grand Tutor and Junior Tutor before leaving. Bi Gan (a prince of the Shang dynasty) believed that a minister should remonstrate even at the cost of his life, and as a result, King Zhou had his heart cut out. Zhuangzi, in the Robber Zhi chapter, states that Bi Gan was disemboweled and Wu Zixu had his eyes gouged out—both disasters brought about by their loyalty. Such "loyal ministers who had their eyes gouged and hearts cut out" often emerge under foolish rulers, hence the saying, "When the state is in chaos, loyal ministers appear."

Shun's father, Gusou, was obstinate, his stepmother was cruel, and his brother Xiang was arrogant, yet Shun still moved them with his filial devotion. The Book of Documents·Canon of Yao records how Shun used filial piety to bring harmony to his family. Mencius, in Wan Zhang I, says that a truly filial son remembers his parents all his life, and he saw this in the great Shun, who maintained such filial devotion even at the age of fifty.

Zeng Shen served his father, Zeng Xi, with utmost reverence, preparing wine and meat at every meal and always asking for instructions on how to handle the leftovers when clearing the table. Mencius, in Li Lou I, states that nurturing one's parents as Zeng Shen did—truly understanding their hearts—is genuine filial piety.

Dao De Jing Chapter 19 states, "Discard cleverness and cunning, and the people will benefit a hundredfold." Zhuangzi, in the Breaking Open the Boxes chapter, proposes to "smash the sages' wisdom, let the thieves go free, and only then will the world be at peace" (note: "smash" here means to strike down). This criticizes how excessive emphasis on cleverness can lead to chaos instead.

This passage expounds the Daoist critique of excessive emphasis on benevolence, righteousness, and artificial cleverness. Laozi believed that when people discard superficial moral virtues, they can return to their genuine filial piety and kindness; when they abandon crafty utilitarianism, thieves naturally disappear. As Zhuangzi said, petty cleverness is selfish, while great wisdom follows the natural order (Dao).

The disciple of the notorious robber Zhi once asked him: "Is there even Dao in robbery?" Zhi replied: "Where isn't there Dao?" This satirizes how Dao had become a hollow concept in society—even thieves had their own version of it.

Zhuangzi recounts another parable: Duke Yuan of Song dreamed at midnight of a disheveled figure peering into his bedchamber. This symbolizes how rulers who overemphasize benevolence and cleverness inadvertently invite calamity. As Mencius observed, truly benevolent people never abandon family, and truly loyal subjects never neglect their lords.

Elaborate mechanical locks? Thieves simply carry away the whole chest. Exquisite carvings—like the Wey craftsman's jujube-wood monkey or the Song artisan's mulberry leaves—cannot alter intrinsic nature. An old vegetable gardener remarked: "Using machinery leads to mechanical affairs; mechanical affairs breed scheming minds, and the heart-mind (Xin) loses its purity."

Similarly, establishing standards like measuring vessels (douhu), scales (quanheng), and official seals (fuxi) only gives thieves more to steal. Daoism holds that rather than constraining people with external regulations, returning to natural simplicity (Ziran) brings true peace to the world.

Concerning measuring tools (the weight is the counterbalance, the beam is the balance arm), if even these standard instruments are misappropriated, the entire system of measurement becomes meaningless. Similarly, tally tokens (bronze fish and wooden tallies) and imperial seals (the ruler's jade insignia) are meant to serve as trustworthy credentials; if even these tokens of authority are falsified, true authority ceases to exist.

The chapter "Abandon Learning and Be Without Sorrow" suggests that only by discarding worldly knowledge can one truly be free from worries. The difference between a respectful "yes" and a perfunctory "hmm" may seem slight on the surface, just as the boundary between good and evil often appears blurred. Zhuangzi's "Mending Nature" chapter observes that those who attempt to restore their original nature through worldly learning are like travelers using the wrong method to seek life's source—they only stray further from the Dao.

While there are indeed things in human hearts that warrant reverence, worldly anxieties resemble an endless night without dawn. The Book of Songs' "Court Torches" ode depicts King Xuan of Zhou diligently attending to state affairs late into the night, palace lamps still burning as he awaits ministers whose carriage bells jingle in the distance—a perfect metaphor for this state of unceasing worry.

The chapter "The Form of Great Virtue" describes the Dao's mode of existence: indistinct and elusive, yet within this haziness lies true form; profound and mysterious, yet containing the most refined essence. What Zhuangzi calls the "True Ruler" (one's authentic nature) in "Discussion on Making All Things Equal" remains constant like an unchanging sovereign despite the rotation of ministers. Those who truly attain the Dao are like servants content in their roles, indifferent to external praise or blame, maintaining inner peace whether understood by others or not.

This refined essence, though obscure and difficult to perceive, is utterly real and follows its own patterns. As the Liezi's "Heaven's Gifts" chapter records marvelous transformations: the roots of crowfoot grass becoming scarab larvae, human blood transforming into will-o'-the-wisps, rotten melons turning into fish, chaste women metamorphosing into longing stones—these seemingly incredible transmutations all manifest the same primordial Qi (cosmic vital energy) under different conditions. All things transform their forms according to what they resonate with.

This passage discusses the natural laws of transformation, citing records from the Hua Shu (Book of Transformations): There is a plant called "crowfoot grass" (Zheng Xuan, in his commentary on the Erya, mentions that this plant grows on trees and is commonly known as "scorpion grass"), which manifests differently depending on its environment.

The text then references an anecdote from the Yanyi (Extended Meanings): During the reign of Emperor Hui of Jin, when Zhang Hua served as Minister of Works (equivalent to a prime minister), he meticulously documented such natural phenomena. However, the specific details are not reproduced here.

This excerpt comes from the fifth volume of Daode Zhenjing Yanyi Shouchao (Handwritten Notes on the Extended Meanings of the Daode Jing). Through observations of natural phenomena, it illustrates the Daoist principle that all things transform according to their own inherent patterns. The "crowfoot grass," which takes on different forms in different environments, exemplifies the Daoist idea that "the Dao follows nature" (Dao fa ziran). Zhang Hua, a renowned naturalist of the Jin dynasty, indeed recorded many similar phenomena in his Bowu Zhi (Records of Broad Phenomena).