《道德真經廣聖義》Vol. 4

Interpretation

The Broad Commentary on the True Scripture of the Dao and Its Virtue, Scroll Four (Fourth of the Goat Series)

Composed by Du Guangting, Master Guangcheng of the Tang

Below the Preface to the Imperial Commentary

Commentary: In cultivating oneself, one should reduce selfishness and diminish desire, making an empty heart and a full belly one’s chief concern.

Explanation: “Reduce selfishness and diminish desire” and “empty the heart and fill the belly” are found in Chapter Nineteen of the Upper Scripture, “Manifest the plain and embrace the uncarved; reduce selfishness and diminish desire,” and in Chapter Three of the Upper Scripture, “Empty the heart and fill the belly.” The passages cited above are explained in the meaning of the canonical text; they will be discussed further below. “Concern” is a general term for one’s pursuits. A gentleman has enduring concerns. The Analects says, “The gentleman concerns himself with the root”—this is what it means.

Commentary: The essential purport of this Jing can be expressed in words.

Explanation: “Essential” refers to what is crucial; “purport” refers to the final direction. Since this Jing is both the ultimate aim of self-cultivation and the crucial key to governing the state, it can be expressed in words. Hence the phrase “can be expressed.”

Commentary: As for plumbing principle and fulfilling one’s nature, closing off connections and quieting thoughts—

Explanation: The Book of Changes says, “Plumb principle and fulfill one’s nature, thereby reaching destiny.” “Plumb” means to reach the depths of the subtle principles of all things; “fulfill” means to exhaustively understand the nature endowed in living beings. Once the principles of things have been plumbed and the nature of living beings fulfilled, one reaches “destiny” (the state of unity). Another interpretation: “Plumbing principle” means carrying inquiry into the profound principle to its utmost; “fulfilling nature” means investigating one’s true nature. The profound principle and true nature are hidden and subtle: they can be apprehended by Shen, but cannot be fully explained in words.

“Closing off connections and quieting thoughts”: desire that arises in response to circumstances is called “connection”; thoughts that arise when the mind becomes attached to something are called “thoughts.” This practice has four categories: first, the intention follows a wholesome circumstance and gives rise to wholesome desire, called a wholesome connection; second, the intention follows an unwholesome circumstance and gives rise to unwholesome desire, called an unwholesome connection; third, the mind clings to wholesome thoughts and gives rise to wholesome imaginings; fourth, the mind clings to unwholesome thoughts and gives rise to unwholesome imaginings. Although all arise in response to circumstances, they are divided into wholesome and unwholesome.

Those beginning to cultivate the Dao first close off unwholesome connections and quiet unwholesome thoughts, thereby calming the mind. When the mind is clear, Qi settled, and thoughts and imaginings pure, they have begun to enter the Dao. Wholesome connections and wholesome imaginings, too, must eventually be forgotten. Only when one has penetrated the wondrous principles, fully understood one’s true nature, and forgotten both thoughts and connections can one attain the Dao. Hence the phrase “plumbing principle and fulfilling one’s nature, closing off connections and quieting thoughts.”

Commentary: Abiding in the Real and exercising Expediency—

Explanation: “Abiding” means dwelling in and maintaining; “the Real” is the subtle and profound truth, namely, the Dao of the wondrous Source and the aim of the Great Vehicle. “Expediency” means adapting one’s response to circumstances and changing with prevailing customs.

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Interpretation

Plain-Language Interpretation

Establishing the Teaching

Establishing the teaching means guiding people to awakening through the “Middle Vehicle.” As in governing a country or cultivating the body, one first enters by way of expedient teachings, then proceeds to the Great Dao.

The direct teaching (a teaching that points straight to the underlying reality): Chapter 35 of the Inner Classic says, “Hold fast to the great image, and all under Heaven will come to you.” It also says, “I will settle them with the nameless uncarved simplicity,” and, “From ancient times to the present, its name has never passed away.” These all belong to the direct teaching.

The provisional teaching (guidance adapted to the occasion): Chapter 36 of the Inner Classic says, “If you would contract something, you must first expand it; if you would weaken something, you must first strengthen it.” This is the kind of teaching known as provisional.

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Sitting in Forgetfulness and Letting Go of Illumination

Sitting in forgetfulness means forgetting the limbs and body, shutting off the acuity of the ears and eyes, casting aside one’s physical form, and abandoning cleverness, until one becomes one with the Great Thoroughfare. The utmost Dao is profoundly mysterious and cannot be made clear in words; it can only be understood through the heart-mind. Once illumination has led to awakening, even that “illumination” is let go. This is why it is called sitting in forgetfulness and letting go of illumination. All of this belongs to the Great Vehicle.

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Reducing and Reducing Further; Mysterious and More Mysterious

Those who cultivate the Dao cast aside the superficial and reach what is wondrous. Through “reducing and reducing further,” they gradually enter the subtle and mysterious; through “mysterious and more mysterious,” they ascend to the true essence. Chapter 48 of the Inner Classic says, “Reduce and reduce further, until you reach Wuwei (non-action).” The first chapter of the Inner Classic says, “Mysterious and more mysterious: the gateway to all wonders.” Both express this idea. It is to understand through mystery and accord with Wuwei; words cannot exhaust it, nor can sentences describe it. The Lord Lao said, “If the Dao could be offered, a minister would offer it to a ruler; if the Dao could be transmitted, a father would pass it to his son.” In truth, it is not transmitted through speech. “Reducing” means completely eliminating the coarse and deluded; “mysterious” means profound, distant, and subtle.

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The Teaching Is Complete

Those who practice the Dao have five levels of teaching, divided into five grades:

First, “blunt the sharp, untangle the knots, soften the radiance, and become one with the dust”—the initial teaching.

Second, “behold the plain and embrace the uncarved; empty the heart-mind and fill the belly”—the gradual teaching.

Third, “keep the self outside, and the self is preserved; put the self behind, and the self comes first”—the partial teaching.

Fourth, “reduce and reduce further, until reaching Wuwei; through Wuwei, nothing is left undone, and nothing remains unmanaged”—the complete teaching.

Fifth, “serene and constant in its presence, it is used without being exhausted; Heaven and Earth have their end, but the Great Dao does not change”—the perfect teaching.

Together, these five form the teaching and encompass all practices. Hence it is said, “The teaching is complete.” “Complete” means fully encompassing everything; the Dao is present everywhere.

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The Wording Is Concise

(The heading appears on its own in the original, with the text following immediately continuing the meaning of “the teaching is complete.” If the original book has a separate section on “concise wording,” it would usually praise the Daoist scripture for expressing its full meaning in brief. Here, set alongside “the teaching is complete,” it can be understood to mean that the teaching is complete and the scripture’s wording is also concise and comprehensive.)

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Interpretation

A Plain-Language Interpretation of The Broad Commentary on the True Meaning of the Dao De Jing

1. On “Concise”: Two Parts Encompass the Ten Thousand Ways

Meaning: “Concise” means brief and limited. The whole work consists of only two parts, the upper and lower, yet encompasses the Ten Thousand Ways. Can it not be called concise?

Meaning: “Flowing freely” means unobstructed. Laozi says, “My words are very easy to understand and very easy to put into practice.” His words have a guiding principle, and his actions have a central purpose. Can they not be called clear and flowing?

Meaning: “Near at hand” means close and accessible. “Use the self to understand the self, and the family to understand the family.” One can know the world without leaving the door, and see the Dao of Heaven without looking through the window. Can it not be called near at hand?

2. Wandering in the Corridors, Yet Claiming to Have Entered the Hall and Seen Its Depths

Commentary: Thus, those who merely wander through the corridors and beneath the hall believe they have already entered the hall’s inner chambers and seen its profound mysteries.

Meaning: A lang is a covered walkway; a wu is the area beneath the hall. Ao means an inner room or the southwest corner, and by extension, a deep or mysterious place. The point is that Confucian scholars and beginners in Daoist practice have only just encountered this scripture, yet already imagine they have fully grasped principle and nature and understood the mysterious depths.

3. At the Tip of an Autumn Hair, Not Even One Part in Ten Thousand Attained

Commentary: Only after they settle their minds, study intently, and reflect deeply do they come to understand that, even at the “tip of an autumn hair”—the most minute point—they have not attained one part in ten thousand.

Meaning: They study deeply and probe to the utmost, examine the matter and turn it over in thought, investigate the mysteries of the Dao and seek its source, then write notes, explanations, and commentaries in an effort to grasp the sage’s true meaning. Yet the more they do so, the less principle they seem to attain, while the sage’s meaning grows ever more profound. Guo Xiang says that the tip of an autumn hair is already exceedingly fine, and still one has not attained even one part in ten thousand. “Autumn hair” refers to the fine new hairs on a rabbit in autumn; “tip” means its very end.

4. Quoting the Scripture: “There Was Something Formed in Chaos, Born Before Heaven and Earth”

Commentary: The scripture says, in Chapter 25:

There was something formed in chaos, born before Heaven and Earth. I do not know its name; I style it “Dao.” Forced to give it a name, I call it “Great.”

Meaning: This passage quotes Chapter 25 of the upper part to explain the name of the wondrous Dao.

• “There was something” means something present within nothingness: an indistinct, elusive existence.
• “Formed in chaos” describes the undivided state before Heaven and Earth separated. Heaven enveloped Earth, all was a boundless chaos, and Heaven and Earth floated upon water and gathered within Qi. This is called Primordial Chaos. The Dao’s Qi gave birth to things and spread out their forms; only then did Heaven and Earth take shape. The Dao’s Qi came before Heaven and Earth, and Heaven and Earth came after it. Hence the words, “There was something formed in chaos, born before Heaven and Earth.” Zhuangzi says that the Great Dao existed from ancient times, before Heaven and Earth. “I” is the Lord Lao’s (Laozi’s) self-reference.
• The state of this chaos was indistinct and elusive. It came before Heaven and Earth, existing alone in undivided unity. Its name had not appeared, and words could not reach it. So the Lord Lao reluctantly established a designation, styling it “Dao,” and reluctantly gave it a name, calling it “Great.” The Dao is vast, embracing everything.

Note: This section uses “concise,” “flowing freely,” and “near at hand” to explain how the Dao De Jing, though brief, encompasses everything. It uses the corridors and inner chambers as a metaphor for beginners’ self-satisfaction, and the tip of an autumn hair to express the humility that comes with deeper study. Finally, it quotes “There was something formed in chaos” to explain that the Dao precedes Heaven and Earth, and that its name was imposed only reluctantly.

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Interpretation

Encompassing Heaven and Earth and coursing through all things: this is called the “Great Dao.”

From this we can understand that “Great Dao” is a makeshift name for the wondrous root of the utmost emptiness. Because it courses through and transforms all things, it is called “that which pervades and gives birth.”

The Great Dao has feeling and trust, yet is nonacting and formless. It can be transmitted and learned, but cannot be handed over directly; it can be realized, but cannot be seen with the eyes. It is above Taiji (the Supreme Ultimate), yet is not high; it is below the Six Extremes, yet is not deep. Hence it is called the wondrous root of the utmost emptiness. Because it can transform and bring forth Heaven, Earth, spirits, ghosts, and emperors, it is said to “pervade and give birth.” “Dao” means to run through; “emptiness” means the ultimate absence; “utmost” means supreme; “wondrous” means profoundly mysterious; and “root” means the source of transformation and birth.

Zhuangzi says: In the earliest beginning, there were only “being” and “nonbeing,” with no distinction yet between “named being” and “named nonbeing.” At that time, no name had yet been imposed.

Zhuangzi’s surname was Zhuang and his given name Zhou. He was from Meng in the state of Song and lived during the time of King Zhao of Zhao, King Xuan of Qi, and King Hui of Liang. He studied under Master Chang Sang and received his subtle teachings. He withdrew to Baodu Mountain, took the Great Elixir, ascended to Heaven, and was appointed Gentleman of the Rattan Scrolls at Taiji, attending upon the Emperor of the Dawn. Ji Kang also said that Zhuangzi studied under Master Juanzi. In the world, he served as an official in the lacquer garden and wrote thirty-three chapters, all speaking of the Great Dao and the principles of unrestrained Wuwei (non-action). In the fourth year of Tianbao in the Tang dynasty, on the fourth month, he was titled Perfected One of Nanhua, and his writings were named the Nanhua True Scripture. The passage cited here comes from its twelfth chapter, “Heaven and Earth”: at the beginning, Qi had not yet appeared; there were only being and nonbeing, with no named being or named nonbeing. Names had not yet been established. This was the stage before names were imposed. Before a name was imposed, the Great Dao had no name; the name forcibly assigned to it is “Dao.” The moment when a name was first imposed is what is meant by “the beginning of Heaven and Earth.”

To impose a name on what pervades and transforms all things is to call it “Dao.” Thus the scripture says, “The named is the mother of the myriad things.”

“Dao” means to run through. One Qi runs through and transforms the myriad things. Since it can bring things into being, it is called “the mother of the myriad things”; “mother” means that which nurtures. “The scripture says” refers to words from the first chapter of this scripture, cited here as evidence for the name “Great Dao.”

Zhuangzi also says: When each thing receives that by which it comes to life and is thereby born, this is called “De.”

This conveys the meaning of the “Heaven and Earth” chapter of the Zhuangzi. Emptiness itself cannot give birth to things. When a thing receives Qi that is subtle and wondrous in its emptiness and thereby comes into being of itself, this is called “self-attainment.” Allowing it to attain itself naturally is called “De.”

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Interpretation

[Commentary] De (Virtue/Power)

“De” means “to obtain.” The myriad phenomena of Heaven and Earth change without end, and all things arise by relying on the wondrous source, the foundation of the Dao. To be able to live and endure is De.

[Meaning] De is what a person “obtains.” The Three Powers—Heaven, Earth, and humanity—and all things each come into being through the wondrous workings of the Dao. None fails to follow its own nature; this is why it is called De. “Pervasively reaching” means extending everywhere and being fully accessible; “the categories of things” means the various kinds of beings; “rely on” means to take from or make use of; and the “wondrous source” is the Dao.

[Commentary] Thus the scripture says: “The Dao gives them life, and De nurtures them.”

[Meaning] What follows is the main text of chapter fourteen of the Dao De Jing. This passage is cited to explain once again the meaning and function of the Dao’s “giving life” and De’s “nurturing,” in keeping with Zhuangzi’s teaching that “things attain life.” It also shows that being has nonbeing as its root, while nonbeing takes being as its function. The Dao and De depend on one another and form the guiding principle of the two parts of the scripture.

[Commentary] From this we can see that the Dao is the substance of De, and De is the function of the Dao.

[Meaning] What is real, settled, and unchanging is called “substance”; what responds to change and adapts to circumstances is called “function.” The Dao, obscure and unseen, transforms and gives rise to things without leaving any trace; hence it is called substance. Such is the wondrous substance. Zhuangzi says: “Its coming leaves no trace, its going has no limit; it has no gate or boundary, yet all paths open through it.” The wondrous substance moves through life and death, giving birth to and transforming the myriad things, letting them follow their own course. Though “life” can be seen, it does not act as their ruler; hence it is called function. Such is the wondrous function. Zhuangzi says: “What is bright and manifest is born from what is dark and obscure; what has order is born from what is formless.”

[Commentary] The scripture is divided into an upper and a lower part.

[Meaning] The obscure and unseen Dao appears in the upper part; the bright and manifest De appears in the lower part. When the great sage spoke the scripture, there was no distinction between an upper Dao and a lower De. Commentators, however, imposed this division in their explanations, saying: the Dao cannot be made manifest without De, and De cannot be understood clearly without the Dao. The Dao is Wuwei (non-action) and formless, so it comes before the transformation of things; De has function and activity, so it follows their generation and transformation. Because the Dao comes first, it is placed in the upper part; because De comes later, it is placed in the lower part. Thus the scripture is divided into two parts, just as the clear Heaven is above and the turbid Earth below.

[Commentary] The Dao is explained first, and De follows.

[Meaning] Wondrous nonbeing gives rise to wondrous being, proceeding from the subtle to the coarse. “Follows” means comes after, or is secondary: it refers to what comes later.

[Commentary] Yet the terms “substance” and “function” can be discussed separately.

[Meaning] The subtle and coarse, the earlier and later, can be considered from two sides: substance is subtle and primary; function is coarse and subsequent.

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Interpretation

Classic: Guangshengyi on the True Scripture of the Dao and Its Virtue

Scripture:

It also speaks of the coarse—the crude, tangible uses—as the lesser implements. Hence it says they are dispersed.

Commentary:

The reality of substance and function cannot be dispersed.

Meaning:

Because they accord with the “nonbeing,” they cannot be dispersed. “Dispersed” means divided or taken apart. Though distinctions arise through function, the things that depend on one another amid generation and transformation, beginnings and endings, and mutual reliance and concealment must all return to the source of principle. In reality, therefore, they cannot be dispersed. This means that though the forms of the myriad things differ, each contains the wondrous Dao.

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Commentary:

Thus the Scripture says: “They emerge together yet have different names; together they are called the Mysterious.”

Meaning:

The wondrous substance and wondrous function arise from wondrous nonbeing: this is “emerge together.” From the refined to the coarse: this is “different names.” Blended into one: this is “together they are called the Mysterious.”

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Commentary:

Speaking of their emergence, they divide into two; considering what they share, they blend into one.

Meaning:

“Divide into two” refers to substance and function; “blend into one” refers to returning to the wondrous source. Zhuangzi says: “How lofty! In the end, it returns to the beginning.”

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Commentary:

Therefore it is said that they can be dispersed and yet cannot be dispersed.

Meaning:

Though substance and function differ, how can we say they are dispersed? They support and reveal one another, so they cannot be dispersed.

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Commentary:

Thus the upper Scripture says, “This is called Mysterious De,” and also, “The form of great De,” “De that is one with De,” and “Constant De does not depart.”

Meaning:

The Dao Scripture expounds this “De” to show that the Dao depends on De.

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Commentary:

The lower Scripture says, “When the Dao is lost, then comes De,” and also, “Returning is the movement of the Dao,” “The Dao gives birth to the One,” and “The Great Dao is very level.”

Meaning:

The De Scripture expounds this “Dao” to show that De takes the Dao as its source.

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Commentary:

Here substance and function are presented in turn, each revealing their essential subtlety.

Meaning:

The Dao depends on De, and De takes the Dao as its source; they are set forth in relation to one another. “Mutually” means in exchange and in relation; “set forth” means laid out and unfolded. Considered together, their principles reveal the finest subtleties. This is what is meant by their inability to be dispersed.

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Commentary:

There is no need to assign them fixed names as upper and lower.

Meaning:

Though Dao and De are distinguished outwardly, the Scripture presents them in relation to one another. One should not rigidly designate the Dao Scripture as “upper” and the De Scripture as “lower.” To force such a division would miss the essential subtlety of the Mysterious principle.

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Commentary:

A jing is a path.

Meaning:

It is a trail for practicing the Dao, a pathway for ascending to the Real. Zuo Qiuming says, “A jing is a book that cannot be altered.” The essential Dao is reached by way of a path.

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Commentary:

It also means “constant”: a path that is open and followed continually.

Meaning:

“Jing” also carries the sense of constancy: an open way that is continually followed without ceasing.

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Interpretation

[Meaning] By relying on the scriptures, one comes to understand the Great Dao. This Dao shines forth with constancy, hence it is called “constant.” The teaching through which ordinary people awaken to immortality, immortals attain the ultimate fruition, instruction is passed down for ages without end, all beings are universally delivered, and peace and long life are realized is therefore called the “Universal Path”—the Way that is practiced always.

[Commentary] “Ever mindful of the sage ancestor’s instruction, he bequeathed plans for his descendants”—“ever” means repeatedly; “mindful” means to keep in one’s thoughts; “instruction” means teaching; “bequeathed” means to leave to someone; “his” means their; and “plans” means designs. The passage means: repeatedly remember to revere and follow the teachings handed down by the sage ancestor, Lord Lao, so that they benefit later generations and secure the foundations of the house. (The Book of Songs, in “King Wen Has a Voice,” says that King Wen magnified the legacy of the former kings and passed the state on to his descendants. Here, the passage alludes to the sage ancestor Xuanyuan’s teachings of Wuwei (non-action) and quietude, passed down to the descendants of the Tang imperial house, sustaining the imperial legacy and spreading the transformation brought by the Dao.)

[Commentary] “In the intervals between hearing petitions and attending to affairs of state, he diligently applied himself to lectures and reading”—the emperor, facing south, heard petitions and governed; in his spare time he studied works such as the Dao De Jing, as though reading late at night. “Reading” means surveying the text; “lectures” means elaborating its principles. He both explained the scripture and discussed its profound meanings, thereby producing a commentary. “Diligently applied himself” means working steadily at his desk and pursuing the text without pause; “intervals” refers to his leisure time.

[Commentary] “Now I offer one or two explanations and commentaries”—“explanation” means to evaluate and expound: to lay out the true meaning and examine its hidden subtleties. A few brief commentarial notes are offered to grasp the essentials of governing the state and cultivating oneself through Wuwei (non-action) and quietude.

[Commentary] “As for what is essential and subtle, writing cannot fully express it”—“essential” means fundamental, and “subtle” means profound and mysterious. What is fundamental and profound cannot be fully conveyed by the brush. The Book of Changes says that writing cannot fully express words, and words cannot fully express intention. The point lies in what is conveyed beyond words and in pursuing principle to its furthest reach: one apprehends the hidden depths through spiritual insight, then awakens and lets go of words. Thus, no text can fully express it.

[Commentary] “I have only outlined the broad framework, to offer some help to students”—“briefly” means to indicate without detail; “benefit” means to be of use, and “help” means to assist. The “framework” is like the main cord of a net: to spread the net, one first takes hold of its cord; it is also like the collar of a garment, which one grasps to lift it. The Huainanzi says, “Raise the main cord, and the countless meshes spread out,” meaning that the whole is gathered in and its many parts brought into order. Here, only the broad framework is briefly sketched, as a modest aid to students.

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Interpretation

Plain-language interpretation

The general outline and the contents of each section are now complete, allowing readers to grasp the work at a glance. This commentary can assist those who teach and broaden their knowledge and understanding.

In my humble view, the celestial chapters, revealed by Heaven, shine resplendently like the sun and moon traversing the sky. The sacred writings, composed by sages, are subtle and profound, moving in harmony with Heaven and Earth, Yin and Yang. They penetrate the realm of the natural Way and open wide the gates to the myriad mysteries. On the peaks of literary expression they raise Kunlun and Langyuan, the immortal mountains and blessed realms; in the sea of meaning they deepen the channels that lead to the vast oceans. Those caught in crooked ways look upon them and are freed; those who have lost their way and forgotten the road home awaken to the teaching and find their way back. The true patriarchs, such as Laozi, first expounded the utmost subtlety; later wise descendants praised and conveyed its mysterious depths. The two sages left teachings unmatched through the ages. Yet they still offered words of assistance and lessons in humility, making the sages’ intent all the clearer.

The meaning of “the commentary comprises six scrolls”

“General” means a set of general principles or an introductory statement that broadly presents the main points. The preface to the Spring and Autumn Annals says, “State the general principles to explain the precedents,” meaning that general rules are established to mark out the work’s structure. The commentaries on the Upper Scripture and Lower Scripture each comprise three scrolls, also briefly suggesting the idea that “the One gives birth to Two, Two gives birth to Three.” Six is an even, Yin number; three is an odd, Yang number. Three signifies Qian, the Yang and Heaven; taken together, they correspond to Kun, the Yin and Earth—apart, they are Yang; joined, they are Yin. This means that the commentary encompasses the essentials of Heaven and Earth, Qian and Kun, and penetrates the subtleties of Yin-Yang transformation; hence it comprises six scrolls. “General” also serves as a title that connects what comes before with what follows and encompasses the entire work.

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