《太上玄元道德經解》

This preface was composed by Lord Wenchang (the Daoist deity overseeing literary success and imperial examinations) for the Commentary on the Supreme Mysterious Dao and Its Virtue (Taishang Xuanyuan Daodejing Jie), highlighting the unique value of this scriptural commentary.

Only those who have truly attained the Dao can compose the most sublime writings, and the most sublime writings must contain the profoundest truths. When I reverently studied the Daode Jing, I deeply felt its greatness, yet truly comprehending it proves difficult. From the Han dynasty to the present, hundreds of commentaries by nobles, ministers, and scholars have been compiled in the Daoist Canon (Daozang). Though their perspectives differ, all contribute to elucidating Daoist truth to varying degrees.

Yet I maintain that the most profound truths and subtlest writings demand the most penetrating commentary. Existing explanations, while valuable, still fall short of perfection. Then one day, Lü Dongbin (one of the Eight Immortals, revered as "Jade Pure Inner Minister and Divine Lord of Aid and Protection") visited me with his commentary on the Daode Jing. Upon careful reading, I discovered this joint interpretation by the Eight Grotto Immortals adheres to the Dao's essence without clinging to literal meanings. It explains abstruse principles in accessible language, enabling later readers to grasp the Daode Jing's true meaning: applied to self-cultivation it brings auspicious harmony, to human relations it fosters benevolence and justice, to governance it ensures perfect appropriateness. Even the highest celestial principles and essential techniques for attaining immortality are contained herein. Truly this is the perfect commentary!

Recalling when Patriarch Lü and I collated celestial scriptures, all emendations were made by his own hand—I merely compiled them. Even then I recognized his extraordinary talent as an immortal adept. Having examined so many commentaries now, I'm further convinced that immortal writing surpasses mortal composition. Only such commentary can clarify the scriptures' true meaning and reveal the Dao's profound mysteries.

The preface concludes by noting how some self-defeating individuals, facing profound truths, claim "not to seek thorough understanding" or pretend "non-comprehension as comprehension." Like those who willingly sit in darkness refusing to seek light, such people invite pity. This implicitly positions the Daode Jing Commentary as a guiding lamp for truth-seekers.

This passage consists of two prefaces discussing commentaries on the Daode Jing (Classic of the Way and Virtue), focusing on how to correctly understand this foundational text.

The first preface critiques the shortcomings of historical commentaries: Since the Han and Tang dynasties, numerous scholars—from high-ranking officials to literati—have attempted to interpret the Daode Jing, yet all fell short in various ways. Some deviated from its original intent of internal cultivation (Neigong, Daoist practice), others clung to superficial literal readings, while others offered inconsistent insights—none fully grasped the classic’s true meaning. The author, upon encountering the commentary by the Eight Grotto Immortals (Baxianzu, Daoist deities) at Purple Cloud Temple (Ziyun Guan), deemed it perfectly aligned with the text’s essence. Its chapter-by-chapter, line-by-line exegesis, free from forced interpretations, represents the genuine "correct" and "profound" understanding that resonates with Laozi’s original intent.

The second preface elaborates further: Those who create classics are called sages, while those who interpret them are deemed wise. Yet the author argues that creation cannot be considered sagely if it fails to establish principles for posterity, nor can commentary be called wise if it does not enlighten future minds. When the Supreme Venerable Sovereign (Taishang Laojun, i.e., Laozi) departed through Hangu Pass at the end of the Zhou dynasty, he composed the Daode Jing at the request of Guan Yinzi (Guardian of the Pass). Its 5,000+ characters, divided into 81 chapters, encompass principles for self-cultivation and governing the world—it was never written exclusively for Daoist practitioners. Unfortunately, later Legalists like Shen Buhai and Han Fei distorted its teachings, applying harsh laws to statecraft, which led posterity to conflate their severity with the Daode Jing itself, tarnishing its reputation.

Both prefaces emphasize returning to the classic’s original meaning, rejecting partial or erroneous interpretations. They particularly highlight that the wisdom of the Daode Jing applies not only to personal refinement but also to governance—yet one must avoid the Legalists’ merciless distortions.

The Supreme Mysterious Primordial Scripture of Dao and De shines as brightly as the sun and moon, yet never contains harsh or unkind words. The reason this scripture has not been fully revealed to later generations is the lack of true interpreters who comprehend its essence. From the Han to the Ming dynasties, though many scholars annotated the text, most either clung to literal interpretations, deviated from its original intent, or forced implausible explanations. Truly authentic commentaries aligned with the true meaning of Lord Lao (the supreme deity of Daoism) are exceedingly rare.

The Eight Immortal Patriarchs (referring to the eight Daoist masters who jointly annotated this scripture) feared that humanity would remain forever in darkness, causing the profound truth of the Supreme Dao to be eternally obscured. One day, they gathered in the Azure Cloud Cavern and collectively completed this commentary. Reading it is like emerging from darkness into clear daylight—suddenly, all becomes lucid. The annotations avoid pretentious complexity or forced interpretations, instead revealing the true meaning through the text itself, making Lord Lao’s original intent when composing the scripture abundantly clear. Such an interpretation is flawless, unparalleled in the past and unlikely to be matched in the future.

In the preface, the Jade Pivot Right Minister, True Lord of Vast Teachings, Liu Shouyuan (a Daoist immortal), states: This commentary is the supreme treasure of Daoism. When the Eight Cavern Patriarchs jointly annotated this scripture, I once inscribed a few words. Now, my disciples have compiled and printed the explanations of the God of Blessing and Protection (a revered Daoist deity) into a collection. My teacher (referring to the God of Blessing and Protection), apart from attending court rituals, often visited the Supreme Palace to discuss the Dao and listen to teachings. He was granted the rare privilege of seated discourse, attaining the deepest insights. Thus, the essence of this scripture was first illuminated by the Patriarchs’ annotations and further clarified by my teacher’s explanations—far surpassing the superficial or forced interpretations found in the mundane world.

The Dao De Jing itself is like the Taiji (Supreme Ultimate), encompassing all heavens. People of different spiritual attainments will perceive it differently—what the benevolent see as benevolence, the wise see as wisdom. Each person can gain enlightenment according to their own level of understanding.

This passage gathers the eulogies of multiple emperors praising the Daode Jing (Classic of the Way and Virtue), demonstrating the supreme status of this scripture throughout imperial dynasties.

Liu Shouyuan, a devoted disciple of the Hongjiao lineage (Daoist practitioner), reverently inscribed these words. Emperor Suzong of the Tang Dynasty praised the Daode Jing for manifesting divine wonders, revered by both Daoist and Buddhist traditions as well as all living beings, and ordered its scriptures to be illustrated and disseminated across provinces and states. Emperor Xianzong honored it as the "Ancestor of the Great Dao" and the "Mother of Supreme Virtue (De)," serving as both a teacher to rulers and a father to the common people. It not only enlightened the Central Plains but also spread through Confucius (Master Ni), and after passing west beyond the Hangu Pass, it even awakened the barbarians to Buddhahood—just as Heaven nurtures all things.

Emperor Zhenzong of the Song Dynasty marveled at the "Primordial Chaos" (Hunyuan, referring to the origin of the Dao) transcending form and numerical constraints, existing before Heaven and Earth. Its five thousand words established teachings for eternity, enduring through all ages. Emperor Renzong proclaimed that the Supreme Dao (Zhi Dao) follows Wuwei (non-action) and spontaneity, permeating the beginning and end of Heaven and Earth. Silent yet luminous, it instructed even Confucius and enlightened the Immortals of the Western Regions (Golden Immortals), becoming the guiding principle for rulers through history—the ancestor of all teachings, profoundly mysterious.

The Ming founder Emperor Taizu (Zhu Yuanzhang) described it from a cultivation perspective: The Dao-mind is unfathomably deep, its aspiration boundless. Though seemingly indistinct, it contains subtle wisdom; though seemingly obscure, its depth is vast. Thus, sages throughout the ages have upheld the principle of concealing brilliance and advancing through retreat.