《玄元十子图》

The brushwork of the Ten Disciples of Xuanyuan (the ten followers of the Perfected One Xuanyuan) is archaic and sublime. While Changchun Lu Daotong was residing in Qiantang (present-day Hangzhou), he gathered a number of people to have this painting carved and printed. When the work was complete, he brought a copy to me, and I respectfully bowed and wrote this encomium for it.

The figures in the painting wear plain robes, and their expressions are gentle and warm, like a spring day. The ten disciples are so vividly drawn that it seems one is seeing them in person. The sage once moved about in places such as Zhengpu and Liaoyuan, but those times are long past, and the ancients have long since departed. Now, gazing upon their portraits, it is as though they stand before our eyes. How, then, can one say that they have not been seen?

They are as clear and bright as the sun, moon, and stars, as if suspended high in the heavens. From these many wondrous scenes, one comes to know that within the "profound" (xuan) there lies a still deeper subtlety.

Master Zhao (the painter surnamed Zhao) let his spirit (Shen) roam through the realm of imagination and entrusted the Ten Disciples to ink and brush, so that even Zhang Sengyou (the painter of the Southern Dynasties) would have gazed upon it in rueful wonder, quite at a loss. In a quiet hall, the desks and tables are spotless, and a faint wisp of smoke rises from an ancient tripod. Close at hand, one can see their features, and it is as if one could hear them speak.

Written by Zhang Yucai, Celestial Master (Tianshi) of the Zhengyi (Orthodox Unity) tradition and successor to the Celestial Master title, in the first month of winter (the tenth lunar month) of the yisi year of the Dade era (the ninth year of Dade under Emperor Chengzong of the Yuan, 1305).

Lu Yunxi, a man of Zhao, brought out a woodblock-printed volume containing the Portrait of the Ten Worthies of the Academy of Assembled Worthies, painted by Zhao Ziang (Zhao Mengfu, the Yuan-dynasty painter and calligrapher, courtesy name Ziang). He showed it to Yao Yun of Jiangxi and asked him to compose a poem for the picture.

Alas, the immortals and the Dao teachings that cannot be transmitted have long since receded into the distance. Is this picture enough to preserve them? The people have longed for an age of peace and good order for a very long time, so perhaps the sages and worthies of the past might return because of it. And so, at the pivotal point where the essential is grasped, the figures take shape, and through their images they are summoned. The perfected persons of antiquity (those whose cultivation reached the highest level) hid their De (Virtue) like dragons, living in seclusion and unseen. Their chariots were like thunder, yet they lay concealed in the deep abyss, and no one could probe the mystery of their movements. They passed like the spring wind among ten thousand flowers, and who could catch sight of their forms?

On the picture appear ten worthies, whose bearing seems to spread like fragrance across the silk. One stream of water reflects a thousand moons, as though a thousand windows mirrored heaven and earth. Their demeanor is lofty and profound, and every word they speak carries deep meaning. Riding the wind, they soar beyond the heavens; their forms transform in myriad ways, but for what purpose? In the Academy of Assembled Worthies, Zhao Ziang devoted himself to careful conception and wielded his brush in the Vermilion Hall, and his brush seemed to hold the power of transformation, capturing a vision of the Penglai realm. Immortals and sages thus became manifest, and the ten worthies appeared together. Their Shen (spirit) roamed heaven and earth and their Jing (essence) and Qi (vital energy) circulated, their footsteps seeming to cross above the Five Peaks. From the dim and obscure realm of the unseen, they have come to fall into this picture before our eyes.

Master Lu was solemn in bearing, as though he held precious shells and jade in his own hands. He saved up money and hired craftsmen to carve the picture onto wooden blocks and print it on paper, so that people a thousand years from now might also see it. When the great Dao operates in the world, the gifted worthies of the Three Dynasties and the Five Emperors, and the capable ministers who assisted their rulers, had reputations yet did not display themselves through power or prestige; their conduct can serve as a model. How majestic is the supreme Dao! Great virtues each differ, yet people are often narrow and shallow. The sages and wise walked the upright path, while some have erased the traces they left behind. The affairs of the world are vast and strangely changeable, leaping and soaring without rest. Heaven took pity on the people's hardship and in broad daylight let Zhao Ziang be seen in a dream. In answer to people's longing for the sages and worthies, it caused calm and clear governance to descend.

Written on the Shangyuan Festival (the fifteenth day of the first lunar month) of the Wushen year.

The so-called "Ten Masters of Xuanyuan" are like the "Ten Philosophers" of Confucius's school. The Ten Philosophers followed Confucius and have been revered by later generations. As for the ten worthies honored from ancient times to the present, whether any among them belong to our own tradition was never carefully examined in the past. Probably because few people cultivated the study of literary teaching and the support of moral instruction, the doctrines of the Ten Masters gradually grew obscure and faded from view. The closing words "Fou ri shu" appear to contain errors or omissions, and their meaning is not clear.

The "Ten Disciples of Xuanyuan" (玄元十子, Xuanyuan shizi) are like the "Ten Sages" of Confucius's school. The Ten Sages once followed Confucius in offering sacrifices to the former kings of the state of Qi. Today the Ten Disciples are honored within the Daoist community, yet few have studied their learning in depth. Perhaps because such pursuits as cultivating the self, composing writings, and assisting moral instruction are so rarely studied, the teachings of the Ten Disciples have gradually sunk into obscurity and become difficult to transmit.

Now the true customs of the Dao (道) are spreading widely, and worldly manners are returning to simplicity. The learning of Confucius and Laozi is seen as mutually compatible, and the moral teaching of Dao and De (德) is honored by all. Thus the Academician of the Hall of Worthies painted this picture, and the Perfected Master of the Teaching praised it. Two profound principles now move forward together, and the learning of the Ten Disciples is made manifest and shines with fresh brilliance. Nangu Xi may be said not to have failed the aspiration of a lifetime.

Alas, famous mountains and cavern-dwellings, jeweled palaces and jade temples (琳观, the abodes of immortals in Daoist legend) are found everywhere. Where can one find those who understand the profound principles and have penetrated the subtle Way, who could lecture and recite in these places day after day, so that students all have models to follow and finally return to the cultivation of Dao and De? This would truly be a splendid occasion for the Daoist community. I hope to see such a scene with my own eyes, and I would not wish people to stop at merely viewing pictures and reading words.

Lu Yunxi, a disciple of Quanzhen (全真, Complete Perfection), once asked me to write inscriptions for the Illustrated Gathering of the Xuanfeng Celebration and the Biographies of the Seven Perfected. Now Lu has made another request. I am glad of Lu's sincere devotion to protecting the Daoist teaching, so I have made an effort to write this text. On the day of the Beginning of Spring in the Bingwu year of the Dade era (1306), Huang Zhonggui Zhenzhong, a disciple of Zhengyi (正一, Orthodox Unity) and sweeper of the Sanmao Hall, respectfully bows his head.

In earlier years, during the Battle of Pingchao, Elder Shi had the opportunity to accompany the Master of the Teaching. Later, Elder Shi called upon Master Nangu, carrying the Picture of the Ten Disciples of Xuanyuan in a sleeve, passed the picture to Master Nangu, and then presented it to the Master of the Teaching. The Master of the Teaching, unwilling to take what another cherished, wrote an inscription at the end of the scroll and returned the picture. A few years later, Lu Mingzhen of Changchun had this work carved for printing. Zhongguizhen respectfully bows his head.

In earlier years, during the campaign to pacify Chaozhou, Shiweng had the good fortune to attend the Sect Leader. Later he called on Master Nangu, who drew the Diagram of the Ten Disciples of Xuanyuan from his sleeve and asked him to present it to the Sect Leader. The Sect Leader was unwilling to deprive its owner of a treasure, so he inscribed a colophon at the end of the scroll and returned it. Several years later, Mingzhenshou of Changchun Circuit and others had the diagram carved for printing, and scholars in many places gradually came to see it. Mingzhenshou once explained to me the iconography of the figures and images in the diagram. Not long ago, the Perfected Person Sun Dafang of Bianliang traveled to Qiantang, copied the design, and intended to have it engraved, but he did not finish. This edition will be stored in the Taiqing Palace at Bozhou so that it may be handed down for a long time. The halls that Master Nangu built at Zongyang are grand in scale, and he also founded a Hall of the Ten Disciples of Xuanyuan, which mirrors this diagram perfectly. The Dao (the Way) is about to flourish in transmission, and what a magnificent sight it is!

Written respectfully by the Daoist Huang Shiweng of Yan, on the jiazi day (the twenty-fourth) of the sixth month of the Dingwei year of the Dade era.

Guanyinzi

Yin Xi, Guardian of the Pass, was a grand master of the Zhou dynasty. When Laozi journeyed west, Yin Xi saw purple qi (vital energy) rising above the pass and knew that a Perfected Person was about to arrive. Reading the omen, he went out to await him and did indeed meet Laozi. Laozi, in turn, recognized that Yin Xi was no ordinary man and composed a book for him. After receiving Laozi's work, Yin Xi also wrote nine chapters of his own, and the book was titled the Guanyinzi.

The present Taichu Temple in Lingbao County, Shaanzhou, is the ancient Hangu Pass, the place where Yin Xi waited for Laozi and met him. The Zongsheng Palace on Mount Zhongnan was Yin Xi's former residence. King Mu of Zhou built a thatched tower there, renamed it Louguan (the Tower Temple), and erected a shrine to Laozi. The rise of the Daoist temple tradition truly began from this place.

After Laozi had transmitted the scripture, he left through the Dasan Pass to the west. Later he met Yin Xi again at the Qingyang Market in Chengdu and bestowed on him the title "Master of the Literary Beginning." This is the figure Zhuangzi called the "Vast and Great Perfected Person."

Wenzi

Wenzi (文子) bore the surname Xin and the personal name Pian. He was also known as Ji Ran, and was a native of Pushang in Kuiqiu. He studied under Laozi.

King Ping of Chu asked him, "I have heard that you learned the Dao (the Way) from Lao Dan. Could you explain it to me?"

Wenzi replied, "The Dao and De (Virtue/Power) can correct what is deviant and bring it back to the right path, and can quell disorder and restore order. When genuine, wholehearted virtue is revived, the world will be at peace, and the key lies with the ruler alone. Thus, accumulating virtue brings about kingship, while accumulating anger brings about ruin. Yao and Shun flourished because of this, and Jie and Zhou were brought down by it."

King Ping of Chu said, "I respectfully receive your teaching."

Later, Wenzi traveled south through the regions of Wu and Yue, and Fan Li became his disciple. When the state of Yue planned to attack Wu, Fan Li remonstrated, saying, "I have heard my teacher say that weapons are instruments of ill omen, and that warfare runs counter to virtue. Strife is only the outcome that appears when affairs have reached their final stage. To plot in secret, to go against virtue, and to take pleasure in using ill-omened weapons, thereby putting the state at risk by engaging in such a lowly undertaking, is not permissible." Goujian did not heed this advice, and was defeated at Fujiao.

Afterward, the King of Yue offered Wenzi the post of Senior Grandee, but he declined it and lived in seclusion on Yuying Mountain in Wuxing. It is said that he ascended to heaven on the clouds there. Both the Huanyu ji and the Wuxing zhi record that thirty li to the southeast of Yuying Mountain stands Jichou Mountain, which was named because Wenzi surveyed the terrain there while in Yue. Today, the Tongxuan Temple (Tongxuan Guan) at White Stone Peak, on the south side of the mountain, is where he once lived in seclusion. On the mountainside, the Shengyuan Temple at Purple Cloud Pass was formerly the ancient Changqing Temple, and was given its present name during the Qiandao era of the Song dynasty. Even now, a spot on the mountainside bears the inscription "Cloud-Ascending Stone."

Wenzi authored the Wenzi in twelve chapters. In the Tang dynasty he was posthumously honored as the Perfected One of Penetrating Mystery (Tongxuan Zhenren), and his book was given the title Tongxuan Zhenjing (Jing, the scripture of Penetrating Mystery).

Gengsangzi

Gengsang Chu was a disciple of Laozi and a native of the state of Chen. He grasped Laozi's Dao in a particularly profound way, and lived on Weilei Mountain.

The original text breaks off here, and the remainder has not been fully preserved.

Among Laozi's disciples was Gengsang Chu, a native of the state of Chen. He grasped Laozi's Dao (the Way) especially well and lived on Mount Weilei. The clever and capable among his followers left him, and the concubines who thought themselves pure in conduct and devoted to benevolence and righteousness drew away from him. He chose instead to live among the simple and unpolished, and he put the busy and coarse to work. After three years, the Weilei region flourished. Later he traveled to the land of Hao and then lived in seclusion at Mengfeng in Piling, where he completed his cultivation and ascended as an immortal. Afterward, the Han-dynasty Celestial Master (Tianshi) Fuguang Zhang and the Tang-dynasty Zhang Guolao both lived and practiced here in seclusion, so the place came to be called the "Blessed Land of Zhang Gong's Altar." A temple, the Dongling Guan, once stood here, and in the Song dynasty it was renamed the Tianshen Wanshou Palace. Gengsang Chu wrote nine essays and was known as Gengsangzi, also called Kangcangzi. The Tang dynasty posthumously honored him as the Perfected Being of Dongling, and his book became known as the Dongling Zhenjing (Authentic Scripture of Dongling).

Nanrong Chu went to see Laozi. Laozi asked, "Why have so many people come with you?" Nanrong Chu turned around in alarm to look behind him. Laozi said, "Do you not understand what I mean?"

Nanrong Chu lowered his head, then raised it and sighed. "I have now forgotten how I meant to answer, and I have forgotten what I originally came to ask." Laozi asked, "What do you mean?" Nanrong Chu replied, "If I do not understand, people call me foolish; if I understand, it only brings me worry. If my heart does not practice benevolence and righteousness, I harm others; if it does, I only bring worry upon myself. If I do not uphold moral duty, I harm others; if I do, I only bring worry upon myself. How can I find peace and free myself from these troubles?"

Laozi said, "Can you hold to your pure and undivided nature without losing it? Can you stop depending on others and look within yourself instead? Can you be at ease and free of attachments? Can you be like an infant? An infant does not know what it is doing when it moves, nor where it is going when it walks. Its body is like the branch of a withered tree, and its heart like ashes that have gone cold. When you reach such a state, blessings will not come to you on purpose, and misfortune will not come looking for you. If there is neither fortune nor misfortune, how could any calamity come from outside?"

Nanrong Chu had first become a student of Gengsangzi. Gengsangzi told him, "My ability is limited and is not enough to instruct you. Why not go south and see Laozi?" So Nanrong Chu went to Laozi and said, "I wish to come before you through the introduction of Gengsangzi and ask for your teaching."

Yin Wen (a thinker of the Warring States period) studied the Dao (the Way) of Laozi and made a Mount Hua–style cap to declare his aspirations. His way of living in the world was to remain free of entanglement with worldly concerns and to seek no outward adornment. He hoped that the world would be at peace and that the common people could live in security. When the needs of both himself and others were adequately provided for, he sought nothing more. He held that one should not answer insult with violence, and he sought to protect the states in which the people lived in peace. He called for an end to aggressive warfare and the cessation of fighting, so as to calm the conflicts of the world. Carrying these teachings, he traveled throughout the land, urging rulers above and instructing the common people below, never forgetting the affairs of the world. His writings comprise two chapters, titled Yin Wenzi.

Shicheng Zi

Shicheng Qi was a reclusive worthy of the Zhou lands. He traveled a great distance to see Laozi and said: "I have heard that you are a sage, and so, undeterred by the length of the road, I have come especially to pay my respects and ask about the way of cultivating oneself."

Laozi said: "The Dao is so vast that it has no boundary, and so small that nothing escapes it. It is so broad that it encompasses all things, and so deep that it cannot be fathomed. The Perfected Person (one whose cultivation has reached a profound level) is able to exhaust the truth of the myriad things and hold fast to the root. For this reason, such a person is not constrained by heaven and earth, nor burdened by the myriad things, and the Shen (spirit) is never wearied by them."

Shicheng Qi gained some understanding from Laozi's words.

Cui Qu Zi

Cui Qu was a capable official of the Zhou lands. He asked Laozi: "If one does not govern the world, how can one bring peace to the hearts of the people?"

At this point the original text repeats the earlier passage about the Perfected Person exhausting the truth of the myriad things and holding fast to the root, and again records that Shicheng Qi gained some understanding. This passage connects poorly with Cui Qu's question and may have been mixed in during transcription or editing of the text.

Certain characters in the original, such as "qiu min zhi guo" (梂民之国) and "zhong ji" (重既), are suspected to be corrupt. The translation above follows the general sense to produce a readable rendering.

Cui Qu was a wise grand master of the Zhou dynasty. He asked Laozi, "If the world is not to be governed, how are people's hearts to be set at ease?"

Laozi replied, "Take care never to disturb the human heart. The heart shuns what is low and strives toward what is high; once it is hemmed in, people begin to harm one another. Its ardor is like blazing fire, and in its coldness it is like ice. It moves so swiftly that no one can respond in time. In the blink of an eye it can soothe those beyond the four seas. At rest it is unfathomably deep, yet in motion it soars as high as Heaven. Aroused and arrogant, it resists all restraint. Surely only the human heart is like this.

"Long ago the Yellow Emperor first stirred the human heart with benevolence and righteousness. By the time of the Three Kings of the Xia, Shang, and Zhou, this influence had shaken the world to its foundations. People's joys and angers came to breed mutual suspicion, the foolish and the clever deceived one another, those who did good would not acknowledge the goodness of others, and the false and the sincere mocked each other, so the world fell into decline. The virtue (De) of the great Way (Dao) was no longer uniform, and human nature and life (the dual aspects of xing and ming) grew scattered. Everyone under Heaven was eager to chase after cleverness and craft, and the people's mental strength was exhausted.

"Then people took up saws and planes to cut and shape their materials, used the plumb line and ink marker to correct what was crooked and straight, and employed hammers and chisels to work their vessels. The world was thrown into confusion as a result. The root of this calamity lies in the disturbing of the human heart."

This means that Laozi lamented the steady decline of virtue (De) and used Cui Qu's question to awaken the people of the world.

Bo Juzi (here likely a chapter title or an attribution).

Bo Ju was a high official (qingshi) of the Zhou dynasty. He studied under Laozi, and later, while traveling through the state of Qi, he came upon a man who was about to be executed. He took off his court robe and laid it over the man, then looked up to heaven and wept bitterly, saying: "Alas, you! The world is beset by great calamity, and yet you were the first to suffer it."

Bo Ju went on: "Do not become a thief, and do not kill. Only once society sets up standards of honor and disgrace do people begin to reveal what troubles them; only once wealth is accumulated do people begin to show a heart for contention. If you keep people in long hardship and toil, never allowing them rest, and yet hope such things will not happen, how could that be possible?

"In ancient times, those who ruled the world attributed their achievements to the people and took the faults upon themselves; they attributed what was right to the people and took the errors upon themselves. Thus, whenever a single matter went awry, they withdrew and examined their own responsibility.

"Today it is not so. Officials conceal the truth of things so that people have no way of understanding them; they make affairs fraught with difficulty and then blame the people for being unable to accomplish them; they pile on heavy burdens and then punish those who cannot bear them; they make the road long and far and then penalize people for failing to arrive. When the people know their strength is exhausted, they resort to deception to cope. If this continues, more and more people skilled in falsehood will appear in the world each day. How could the people possibly not be false?

"When strength is insufficient, people turn to falsehood; when wisdom is lacking, they turn to deceit; when goods are scarce, they turn to theft. And as for the act of stealing, whom exactly should one blame?"

Most of what Bo Ju said was learned from Laozi.

Liezi

Liezi's surname was Lie and his given name was Yukou. He was a native of the state of Zheng. He lived in Putian in Zheng, and for forty years no one knew who he was. At first he studied under Huqiu Zi, then took Laoshang Shi as his teacher, and also associated with Bogao Zi. After nine years of studying the Dao (the Way) as taught by these two masters, he reached the level where he could ride the wind.

His disciple Yan Hui asked: "Do those who seek the Dao do so in order to gain wealth and rank?" Liezi replied: "Jie of Xia and Zhou of Shang were destroyed precisely because they despised the Dao and valued profit."

The book Liezi consists of eight chapters. Liezi was probably a person who had attained the Dao, and Zhuangzi praised him on many occasions. Today at Putian, in the area of Bianliang and Zhengzhou, there is a Liezi Temple (Lie Zi Guan), said to be the place where he once lived in seclusion. The Tang dynasty posthumously honored him as "Perfected One of Humble Emptiness and Supreme Virtue" (Chongxu Zhide Zhenren), and revered his book as the Classic of Humble Emptiness and Supreme Virtue (Chongxu Zhide Zhen Jing).

Zhuangzi

Zhuangzi was a native of the state of Song. His personal name was Zhou and his courtesy name was Zixiu, and he was born in Meng County, part of Suiyang. He once served as a minor official in charge of the lacquer orchard in Meng County. He studied widely across many fields of learning, but in the end concluded that the fundamental principles all returned to the thought of Laozi. He therefore wrote works totaling more than a hundred thousand characters, most of them in the form of parables.

Zhuangzi's words were expansive and unrestrained, free-spirited and at ease with themselves, and so kings, dukes, and nobles never truly valued him. King Wei of Chu, hearing that Zhuangzi was a man of talent, sent envoys bearing generous gifts to invite him, promising to make him chancellor. Zhuangzi laughed and said to the envoys: "A thousand pieces of gold are a weighty fortune, and a chancellorship is an honored post. But have you never seen the ox used for sacrifice at the suburban rites? It is fed and raised for several years, then draped in richly embroidered cloth and led into the Grand Temple to be offered up. When that moment comes, even if it wished to be a lone little piglet, could it have its wish? Be gone quickly, and do not defile me. I would rather live at ease amid the mire, enjoying the happiness of Wuwei (non-action) and contentment with myself. Being bound by those who hold a state, never taking office in all my life: that alone would satisfy my heart."

In the Tang dynasty, Zhuangzi was posthumously honored as "True Man of Nanhua" (Nanhua Zhenren), and his writings were named the Nanhua Zhen Jing (True Scripture of Nanhua).

Master Du of Nangu, the Venerable Teacher, is someone I have known since childhood. He lived for ten years at the Shengyuan Temple. The temple is said to be the place where Wenzi once lived in seclusion; strange lights and shadows often appear there, and it is a hallowed site where immortals and spirits dwell. Master Du asked me to paint portraits of Laozi and his ten disciples, and to gather the accounts of various schools in order to write biographies of them. In all there would be eleven biographies, which would serve to illuminate Laozi's Dao (the Way). Master Du intends to store the work in a famous mountain and leave it to later generations. I felt I could not decline. Communing in spirit with the ancients, as though I had seen them with my own eyes, I painted this scroll to help bring the fine undertaking to completion. Master Du's name is Daojian, and "Nangu" is his self-chosen sobriquet. Written on New Year's Day in the twenty-third year of the Zhiyuan era (1286) by Zhao Mengfu of Wuxing.

The Dao has no fixed form, and the sage has no fixed name. Precisely because they have neither fixed form nor fixed name, they change without end and cannot be fathomed. The great Supreme Ancestor of the Dao, Great Sage Lord Lao (the Daoist honorific for Laozi), existed before the Heavenly Emperor. I do not know whose son he is, yet one may say he is the mother of all things under heaven, and I do not know his name either. Thus people of the world know only a Laozi who has a beginning and a form, and do not know the Laozi who has no beginning and no form. How, then, could they know the Laozi for whom even "no beginning" has never begun, and even "original form" has never taken shape?

I have said that Laozi lived through the Shang and Zhou dynasties and reached more than nine hundred years of age. Among those who saw him with their own eyes in that time and likened him to a dragon in his divine subtlety, could there have been only the ten disciples, Guan Yinzi and the others? There are matters here that cannot be known. The Academician of the Jixian Academy, Zhao Ziang (the courtesy name of Zhao Mengfu), relying on those figures whose writings and sayings have been handed down, painted the Illustration of the Ten Mystic Sages. He hoped that scholars would gaze upon the portraits, recite the words of these figures, and aspire to become disciples of the sage. Whether this can be achieved depends on oneself. The Classic of Poetry says: "In hewing an axe handle, in hewing an axe handle, the pattern is not far off."

Written with a respectful bow by Du Daojian of Dangtu, a later disciple of the Daoist community, on New Year's Day in the bingwu year of the Dade era (1306).

End of the Illustration of the Ten Disciples of the Mystic Origin.

Note: In the original text, several sentences beginning with "The Dao has no fixed form" are repeated; they have been merged in the translation above according to the sense. The collation note at the end states that the character "you" before "The Poetry says" was originally written "wei," and has been corrected on the basis of the Xuanpin lu.

On the first day of the New Year in the Bingwu year of the Dade era (1306), Du Daojian, a latecomer to the Daoist community and a native of Dangtu, respectfully bowed his head and wrote this.

The Diagram of the Ten Disciples of Xuanyuan (Xuanyuan shizi tu) ends here.

Note: The character 有 ("to have/being") was originally written as 为 ("to do/act") in the source text. Here it has been changed to 有 on the basis of the Xuanpin lu (Record of Mysterious Rankings).