---
title: "文始真經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5c0048/"
canonical: "https://daozang.app/en/text/KR5c0048/"
lang: "en"
edition:
  - "Source: Kanripo (Kyoto University)"
  - "Daozang section: 洞神部"
  - "Kanripo ID: KR5c0048"
  - "Base edition (Kanripo): 四部叢刊 (SBCK)"
  - "Witness (Kanripo): 正統道藏・涵芬樓版 (HFL)"
  - "Size: 3 volumes · 12,265 characters"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《文始真經》

Dongshen 洞神部 · 3 volumes · 12,265 characters

## About this edition

- **Source**: Kanripo (Kyoto University)
- **Daozang section**: 洞神部
- **Kanripo ID**: [`KR5c0048`](https://github.com/kanripo/KR5c0048)
- **Base edition (Kanripo)**: 四部叢刊 (`SBCK`)
- **Witness (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`)
- **Size**: 3 volumes · 12,265 characters

## Vol. 1

文始先生即莊子所謂博大眞人者也無上妙道文始眞經

一宇(宇者道也)非有道不可言不可言即道非有道不可思不可思即道天物怒流人事錯錯然若若乎回也戛戛乎鬥也勿勿乎似而非也而爭之而介之而哯之而嘖之而去之而要之言之如吹影思之如鏤塵聖智造迷鬼神不識惟不可爲不可致不可測不可分故曰天曰命曰神曰玄合曰道無一物非天無一物非命無一物非神無一物非玄物既如此人豈不然人皆可曰天人皆可曰神人皆可致命造玄不可彼天此非天彼神此非神彼命此非命彼玄此非玄是以善吾道者即一物中知天盡神致命造玄學之徇異名析同實得之契同實忘異名觀道者如觀水以觀沼爲未足則之河之江之海曰水至也殊不知我之津液涎淚皆水道無人聖人不見甲是道乙非道道無我聖人不見己進道己退道以不有道故不無道以不得道故不失道不知道妄意卜者如射覆盂高之者曰存金存玉中之者曰存角存羽卑之者曰存瓦存石是乎非是乎惟置物者知之一陶能作萬器終無有一器能作陶者能害陶者一道能作萬物終無有一物能作道者能害道者道茫茫而無知乎心儻儻而無羈

**Interpretation**

The supreme wondrous Dao transmitted by Master Wenshi (known as the "Vast and Great True Man" in Zhuangzi's writings) is precisely this *Wenshi Zhenjing* (The True Scripture of Wenshi). The term "one universe" (一宇) refers to Dao itself.

The true Dao cannot be described in words—precisely because it is ineffable, it is Dao. Nor can it be comprehended through thought—precisely because it transcends conception, it is Dao. Heaven and earth operate spontaneously, human affairs appear complex and contradictory. People debate Dao, categorize Dao, praise Dao, doubt Dao, distance themselves from Dao yet seek it. But describing it in words is like blowing at a shadow; contemplating it through thought is like carving dust. Even the wisdom of sages becomes confused before it; spirits and deities cannot truly know it. Because Dao cannot be forced, attained, measured, or divided, people call it "heaven," "destiny," "spirit," or "mystery"—ultimately unifying these as "Dao."

All things in the world manifest the qualities of heaven, destiny, spirit, and mystery—humans are no exception. Every person can perceive heavenly Dao, commune with the divine, grasp their destiny, and penetrate profound mysteries. We must not think some things embody heavenly Dao while others do not, or that some people connect with the divine while others cannot. Those who truly understand Dao can recognize heavenly principles in any matter, penetrate spiritual wonders, grasp destiny, and comprehend profound mysteries. To study Dao is to transcend differences in names and discern identical essence; to realize Dao is to grasp identical essence and forget differences in names.

Observing Dao is like observing water: some find ponds insufficient and seek rivers, lakes, or oceans, claiming only then do they see true water—yet unaware their own saliva and tears are also water. Dao makes no distinctions—sages never say this person aligns with Dao while that one doesn't. Dao transcends self—sages never perceive themselves as progressing or regressing. Precisely because they don't cling to "having Dao," they avoid falling into "lacking Dao"; precisely because they don't force attainment, they never lose Dao.

Those who don't understand Dao yet presume to speculate are like guessing what's under an overturned bowl: some guess high—gold and jewels; some guess mid-range—animal horns or feathers; some guess low—tiles or stones. Only the one who placed the object knows the truth. Just as a potter creates vessels but no vessel can create or harm the potter, Dao generates all things but no thing can create or harm Dao. Dao is vast and boundless, difficult to know; the human mind is free and untamed, difficult to restrain.

乎物迭迭而無非乎電之逸乎沙之飛乎聖人以知心一物一道一三者又合爲一不以一格不一不以不一害一以盆爲沼以石爲島魚環游之不知幾千萬里而不窮乎夫何故水無源無歸聖人之道本無首末無尾所以應物不窮無愛道愛者水也無觀道觀者火也無逐道逐者木也無言道言者金也無思道思者土也惟聖人不離本情而登大道心既未萌道亦假之重雲蔽天江湖黯然游魚茫然忽望波明食動幸賜于天即而就之漁釣斃焉不知我無我而逐道者亦然方術之在天下多矣或尚晦或尚明或尚强或尚弱執之皆事不執之皆道道終不可得彼可得者名德不名道道終不可行彼可行者名行不名道聖人以可得可行者所以善吾生以不可得不可行者所以善吾死聞道之後有所爲有所執者所以之人無所爲無所執者所以之天爲者必敗執者必失故聞道於朝可死於夕一情冥爲聖人一情善爲賢人一情惡爲小人一情冥者自有之無不可得而示一情善惡者自無起有不可得而祕一情善惡爲有知惟動物有之一情冥爲無知溥天之下道無不在

**Interpretation**

All things in the world are in constant flux, as fleeting as lightning or dust scattered by wind. The sage understands that mind, phenomena, and the Dao (the Way) are ultimately one. They neither impose singular standards upon things, nor deny their essential unity due to their apparent diversity.

Imagine using a basin as a pond and a stone as an island—fish swimming around them may traverse what seems like endless miles without ever exhausting their path. Why? Because the water has neither source nor destination. The sage's Dao is likewise, having neither beginning nor end, and thus can respond infinitely to the transformations of all things.

(Here, the Five Phases metaphorically represent states of cultivation) Those who do not consciously love the Dao yet naturally align with it are as gentle as water; those who do not deliberately observe the Dao yet naturally comprehend it are as lucid as fire; those who do not chase the Dao yet naturally attain it are as vibrant as wood; those who do not preach the Dao yet naturally transmit it are as pure as metal; those who do not ponder the Dao yet naturally awaken to it are as steadfast as earth. Only the sage can preserve their innate nature and fully embody the Dao, revealing it effortlessly before thoughts even arise.

When dark clouds obscure the sky and rivers turn murky, fish lose their bearings. Suddenly catching a glimmer of ripples, they mistake it for heavenly bounty—only to rush forth and be ensnared in a net. So too are those who cling to an "I" in their pursuit of the Dao. (A metaphor for how striving disrupts natural harmony.)

The world abounds with cultivation methods—some revere obscurity, others clarity; some emphasize strength, others softness. Fixating on any one method confines one to the surface; releasing all methods allows true communion with the Dao. The genuine Dao cannot be acquired—what can be acquired are only virtues and reputations; the genuine Dao cannot be practiced—what can be practiced are only concrete actions. The sage perfects worldly life through what is acquirable and actionable, while transcending life and death through the ineffable Dao that is neither.

Those who, upon hearing the Dao, still act with intention and attachment remain within human artifice; only those who neither act nor cling align with heavenly principle. Deliberate effort ultimately fails; stubborn persistence ultimately loses. Thus, one who awakens to the Dao at dawn may die at dusk without regret. (Referring to liberation upon sudden enlightenment.)

Those utterly beyond emotional cognition are sages; those skillfully employing it are worthies; those enslaved by it are ordinary people. The state beyond cognition is inherently complete—it cannot be deliberately displayed. Good and bad emotions arise from emptiness—they cannot be deliberately concealed. Beings bound by emotional distinctions are mere mortals, while awareness beyond cognition pervades all things—under heaven, the Dao is omnipresent.

勿以聖人力行不怠則曰道以勤成勿以聖人堅守不易則曰道以執得聖人力行猶之發矢因彼而行我不自行聖人堅守猶之握矢因彼而守我不自守若以言行學識求道互相輾轉無有得時知言如泉鳴知行如禽飛知學如擷影知識如計夢一息不存道將來契以事建物則難以道棄物則易天下之物無不成之難壞之易一灼之火能燒萬物物亡而火何存一息之道能冥萬物物亡而道何在人生在世有生一日死者有生十年死者有生百年死者一日死者如一息得道十年百年死者如歷乆得道彼未死者雖動作昭智止名爲生不名爲死彼未契道者雖動作昭智止名爲事不名爲道不知吾道無言無行而即有言有行老求道忽遇異物橫執爲道殊不知捨源求流無時得源捨本求末無時得本習射習御習琴習奕終無一事可以一息得者惟道無形無方故可得之一息兩人射相遇則工拙見兩人奕相遇則勝負見兩人道相遇則無可示無可示者無工無拙無勝無負吾道如海有億萬金投之不見有億萬石投之不見有億萬污穢投之不見能運小鰕小魚能運大鯤大鯨合衆水而受之不爲有餘散衆水而分之不爲不足吾道如處暗夫處明者不見暗中一物而處暗者能見明中區事

**Interpretation**

This scripture vividly illustrates the essential characteristics of the Dao (the Way) and the proper methods for seeking it through metaphorical language.

Initially, it clarifies that one should not mistakenly believe sages attain the Dao through diligent effort or stubborn persistence. Though sages may appear diligent, they actually act like archers following natural laws; though seeming steadfast, they maintain their stance like holding an arrow in accordance with things' inherent nature. Seeking the Dao through external means—such as words, actions, scholarship, or knowledge—is as futile as listening to spring water, watching birds fly, chasing shadows, or counting dreams. Only by relinquishing such attachments does the Dao naturally reveal itself.

Metaphors describe the Dao's nature: constructing things with concrete materials is difficult, yet abandoning them is easy. Just as a single spark can consume all things while fire itself never perishes, the Dao can make all things vanish while remaining eternally present. Human lifespans vary in length, but true Dao attainees live as though already deceased, while those who haven't attained it—no matter how intelligent or capable—merely perform actions without embodying the Dao.

It emphasizes the Dao's formless and imageless nature, which cannot be forcibly grasped through words or deeds. Mistaking peculiar phenomena for the Dao is like abandoning the source to seek tributaries—one will never find the root. Learning archery, charioteering, music, or chess requires time and accumulation, yet the Dao, being formless, can be comprehended in an instant.

Comparisons highlight the Dao's transcendence: two people competing in archery or chess can determine superiority, but when discussing the Dao, neither can demonstrate it, for the Dao has no hierarchy of better or worse, victory or defeat. The Dao resembles an ocean—whether gold, stones, or filth are cast into it, its essence remains unchanged. It accommodates both minnows and leviathans, gathering all waters without overflowing, dispersing them without drying up.

Finally, light and darkness serve as metaphors: those in brightness cannot see what lies in darkness, while those in darkness perceive bright details clearly—implying that Dao attainees comprehend all things with penetrating insight.

小人之權歸于惡君子之權歸于善聖人之權歸于無所得惟無所得所以爲道吾道如劍以刀割物即利以手握刃即傷籩不問豆豆不答籩瓦不問石石不答瓦道亦不失問與答與一氣往來道何在仰道者跂如道者駸皆知道之事不知道之道是以聖人不望道而歉不恃道而豐不借道于聖不賈道于愚

二柱(柱者建天地也)若椀若盂若缾若壺若瓮若盎皆能建天地兆龜數蓍破瓦文石皆能告吉凶是知天地萬物成理一物包焉物物皆包之各不相借以我之精合彼之精兩精相博而神應之一雌一雄卵生一牝一牡胎生形者彼之精理者彼之神愛者我之精觀者我之神愛爲水觀爲火愛執而觀因之爲木觀存而愛攝之爲金先想乎一元之氣具乎一物執愛之以合彼之形冥觀之以合彼之理則象存矣一運之象周乎太空自中而升爲天自中而降爲地無有升而不降無有降而不升升者爲火降者爲水欲升而不能升者爲木欲降而不能降者爲金木之爲物鑽之得火絞之得水金之爲物擊之得火鎔之得水金木者水火之交也水爲精爲天火爲神爲地木爲魂爲人金爲魄爲物運而不已者爲時包而有在者爲方惟士終始之有解之者有去之者天下之人蓋不可以億兆計人人之夢各異

**Interpretation**

When petty men attain power, they commit evil; when noble men attain power, they perform good deeds; but when sages (those who have realized the Dao) attain power, it returns to the state of "having nothing to attain." Precisely because they seek nothing, this aligns with the true essence of the great Dao.

The great Dao is like a sword: its blade cuts external objects with sharpness, but grasping the blade with one's hand causes injury. Just as bamboo ritual vessels (bian) do not actively question ceramic ritual vessels (dou), nor do dou respond to bian; tiles do not question stones, nor do stones reply to tiles. The Dao itself requires no questions or answers, for all things are fundamentally interconnected through the same vital Qi (energy).

Those who gaze upon the Dao stand on tiptoe straining to see; those who pursue the Dao rush hurriedly after it—both only understand superficial knowledge about the Dao without comprehending its essence. Therefore, the sage neither belittles himself in pursuit of the Dao nor grows arrogant in possessing it. He neither peddles the Dao to other sages nor lends it to fools.

(Regarding the "Two Pillars": these pillars represent the fundamental principles supporting heaven and earth.) Whether bowls, jars, bottles, pots, or urns (various vessels), all manifest the patterns of heaven and earth's operation; divination turtle shells, yarrow stalks, even broken tiles and patterned stones can foretell fortune and misfortune. This demonstrates that all things in heaven and earth contain the unified principle of the Dao—each entity embodies the complete Dao while maintaining independent existence.

The key to cultivation lies in: combining one's Jing (essence) with another's Jing—when two kinds of essence interact, they produce wondrous resonance. Like male and female coupling to produce oviparous creatures, or yin and yang uniting to create viviparous beings. Form corresponds to the other's essence, while principle corresponds to their Shen (spirit); affection is one's own essence, observation is one's own consciousness. Love belongs to water's nature, observation to fire's nature; when affection becomes attachment, observation forms wood nature; when observation persists, affection coalesces into metal nature.

Practitioners must first visualize the primordial Qi (cosmic source energy) manifesting in an object, then unite with its form through steadfast affection and merge with its principles through profound observation—thus revealing the Dao's manifestation. This operating image fills the entire cosmos: ascending from the center to become heaven, descending from the center to form earth. Nothing ascends without descending, nor descends without ascending—what rises is fire, what falls is water; what seeks to rise but meets obstruction is wood, what seeks to fall but meets obstruction is metal.

The nature of wood: drilling produces fire, pressing extracts water; the nature of metal: striking generates fire, melting yields water. Metal and wood are actually products of water and fire's interaction: water represents essence corresponding to heaven, fire represents spirit corresponding to earth, wood represents hun (ethereal soul) corresponding to humanity, metal represents po (corporeal soul) corresponding to objects. What persists through operation is time, what contains everything is space—only "earth" (harmonizing Qi) permeates throughout. Some may comprehend this principle, while others may miss it.

The world's population is countless, each person's dreams entirely different (yet all are fundamentally manifestations of the great Dao).

夜夜之夢各異有天有地有人有物皆思成之蓋不可以塵計安知今之天地非有思者乎心應棗肝應榆我通天地將陰夢水將晴夢火天地通我我與天地似契似離純純各歸天地雖大有色有形有數有方吾有非色非形非數非方而天天地地者存死胎中者死卵中者亦人亦物天地雖大彼固不知計天地者皆我區識譬如手不觸刃刀不傷手夢中鑑中水中皆有天地存焉欲去夢天地者寢不寐欲去鑑天地者形不照欲去水天地者盎不汲彼之有無在此不在彼是以聖人不去天地去識天非自天有爲天者地非自地有爲地者譬如屋宇舟車待人而成彼不自成知彼有待知此無待上不見天下不見地内不見我外不見人有時者氣彼非氣者未嘗有晝夜有方者形彼非形者未嘗有南北何謂非氣氣之所自生者如摇箑得風彼未摇時非風之氣彼已揺時即名爲氣何謂非形形之所自生者如鑽木得火彼未鑽時非火之形彼已鑽時即名爲形寒暑温凉之變如瓦石之類置之火即熱置之水即寒呵之即温吸之即涼特因外物有去有來而彼瓦石無去無來譬如水中之影有去有來所謂水者實無去來衣揺空得風氣噓物得水水注水即鳴石擊石即光知此說者風雨雷電皆可爲之蓋風

**Interpretation**

This scripture explores the relationship between dreams, heaven-earth, and humanity, as well as the nature of all things. It states that each night's dreams differ, containing visions of heaven-earth, people, and myriad phenomena—all constructed by mental activity. If dream worlds can be so richly varied, who can confirm that our present heaven-earth isn't merely the "thought" of some higher being?

The human body corresponds to nature: the heart mirrors the jujube tree, the liver mirrors the elm. When humans commune with heaven-earth, cloudy days bring dreams of water while sunny days bring dreams of fire. This connection exists in a state of subtle ambiguity, ultimately returning each to its fundamental truth. Though heaven-earth appears vast—with color, form, quantity, and direction—within humans resides something transcending these attributes, precisely this essence enabling coexistence with the cosmos.

Using embryos and eggs as metaphors, the text illustrates how beings within heaven-earth may remain oblivious to it. Just as hands unharmed by blades avoid injury, human perception of heaven-earth depends on consciousness. Dreams, mirror reflections, and water's surface all contain "heaven-earth"—to dissolve these illusory realms, one need only refrain from sleeping, mirror-gazing, or drawing water—demonstrating existence depends on the perceiving subject.

Heaven-earth isn't self-existent and eternal, any more than houses or chariots build themselves. Understanding mutual interdependence reveals realms beyond heaven-earth: looking up, no sky appears; looking down, no earth appears; within, no self remains; without, no others persist.

Time emerges from Qi's movement (like fanning creates wind), space from form's transformations (like drilling wood makes fire). Temperature shifts resemble tiles heated by flame or cooled by water—the tiles themselves unchanged, just as water remains still while reflections come and go.

Finally, shaking clothes generates wind, exhaled breath condenses as water, water striking water produces sound, stone striking stone yields light—grasping this principle reveals wind, rain, thunder and lightning as manifestations of energy transformation.

雨雷電皆縁氣而生而氣縁心生猶如内想大火乆之覺熱内想大水乆之覺寒知此說者天地之德皆可同之五雲之變可以卜當年之豐歉八風之朝可以卜當時之吉凶是知休咎灾祥一氣之運爾渾人我同天地而彼私智認而已之天地寓萬物寓我寓道寓苟離于寓道亦不立

三極(極者尊聖人也)聖人之治天下不我賢愚故因人之賢而賢之因人之愚而愚之不我是非故因事之是而是之因事之非而非之知古今之大同故或先古或先今知内外之大同故或先内或先外天下之物無得以累之故本之以謙天下之物無得以外之故含之以虚天下之物無得以難之故行之以易天下之物無得以窒之故變之以權以此中天下可以制禮以此和天下可以作樂以此公天下可以理射以此周天下可以禦侮以此因天下可以立法以此觀天下可以制器聖人不以一已治天下而以天下治天下天下歸功於聖人聖人任功於天下所以堯舜禹湯之治天下天下皆曰自然天無不覆有生有殺而天無愛惡日無不照有妍有醜而日無厚薄聖人之道天命非聖人能自道聖人之德時符非聖人能自德聖人之事人爲非聖人能自事是以聖人不有道不有德不有事

**Interpretation**

The *Wenshi zhenjing* (Scripture of Master Wen) passage primarily elucidates the relationship between Qi (vital energy) and mental activity, the resonance between heaven and humanity, and the governance principles of sages.

The text explains that natural phenomena like wind, rain, thunder, and lightning all arise from Qi, which in turn originates from human thoughts. Just as prolonged contemplation of fire makes one feel heat and dwelling on water brings sensations of cold, understanding this principle allows one to align with the De (Virtue/Power) of heaven and earth. Observing the shifting hues of the five-colored clouds can predict harvests, while discerning winds from the eight directions foretells auspicious or ominous events—demonstrating that fortune and misfortune stem from the transformations of Qi. Foolish people cling to selfish distinctions between heaven, earth, and the myriad things, failing to recognize their fundamental unity with all existence.

Heaven and earth sustain the myriad things, and the myriad things bear the Dao. Sever this relationship of support, and the Dao cannot endure. The "Three Ultimates" mentioned here refer to the three supreme sages.

In governing the world, sages do not impose personal standards to judge wisdom or folly but discern them based on actual conduct. They determine right and wrong not through personal preferences but by the nature of events themselves. Recognizing that past and present share the same essence, they sometimes follow ancient traditions and other times innovate. Understanding that inner and outer are fundamentally one, they alternate between emphasizing inner cultivation and external affairs. Sages take humility as their foundation, embracing all things with an open mind. They act through simplicity and adapt flexibly to obstacles. This balanced approach enables them to establish rituals and music, administer governance, create laws, and craft tools. Sages do not rule by personal will but by harmonizing with the natural patterns of the world. Thus, under the governance of Yao, Shun, Yu, and Tang, the people felt everything unfolded spontaneously.

Like heaven covering all things without favor or aversion, or the sun shining impartially on beauty and ugliness, the sage's Dao follows celestial decree rather than forced action. Their De aligns with the times rather than being contrived, and their work lies in guiding others rather than imposing authority. Therefore, sages never boast of their Dao, De, or achievements.

聖人知我無我故同之以仁知事無我故權之以義知心無我故戒之以禮知識無我故照之以智知言無我故守之以信聖人之道或以仁爲仁或以義爲仁或以禮以智以信爲仁仁義禮智信各兼五者聖人一之不膠天下名之不得勿以行觀聖人道無蹟勿以言觀聖人道無言勿以能觀聖人道無爲勿以貌觀聖人道無形行雖至卓不離高下言雖至工不離是非能雖至神不離巧拙貌雖至殊不離妍醜聖人假此以示天下天下冥此乃見聖人聖人師蜂立君臣師蜘蛛立網罟師拱鼠制禮師戰螘制兵衆人師賢人賢人師聖人聖人師萬物惟聖人同物所以無我聖人曰道觀天地人物皆吾道倡和之始終之青黄之卵翼之不愛道不棄物不尊君子不賤小人賢人曰物物物不同旦旦去之旦旦與之長之短之直之方之是爲物易者也殊不知聖人鄙雜厠别分居所以爲人不以此爲已聖人之於衆人飮食衣服同也屋宇舟車同也貴賤貧富同也衆人每同聖人聖人每同衆人彼仰其高侈其大者其然乎其不然乎魚欲異羣魚捨水躍岸即死虎欲異羣虎捨山入市即檎聖人不異衆人特物不能拘爾道無作以道應世者是事非道道無方以道寓物者是物非道聖人竟不能出道以示人

**Interpretation**

The *Wenshi Zhenjing* (Scripture of the Beginning of Cultivated Nature) describes the realm of sages (those who have attained the Dao) as transcending worldly understanding. Its core teaching is "no-self" (wuwo)—only by relinquishing attachment to the self can one become interconnected with all things.

The sage comprehends the true meaning of "no-self": embodying benevolence when engaging with oneself, exercising adaptability when handling affairs, observing ritual propriety when cultivating the mind, demonstrating wisdom when applying knowledge, and maintaining sincerity when communicating. The sage's Dao may manifest as any of the virtues—benevolence, righteousness, propriety, wisdom, or sincerity—yet it surpasses these forms, unconstrained by any single concept. Ordinary people cannot define the sage with fixed labels.

To observe a sage, one must understand:

- They cannot be judged by actions, for the sage's Dao has no fixed pattern.
- They cannot be grasped through words, for the sage's Dao transcends language.
- They cannot be measured by skill, for the sage's Dao surpasses technique.
- They cannot be assessed by appearance, for the sage's Dao is formless.

Even the most exceptional actions contain highs and lows, the most refined speech has its truths and falsehoods, the most miraculous abilities include cleverness and clumsiness, and the most distinctive appearances encompass beauty and ugliness. The sage merely employs these outward manifestations to teach others, while the true sage-state must be realized through inner experience.

The sage learns from all things:

- Imitating bees to establish hierarchical order,
- Studying spiders to invent tools for fishing and hunting,
- Observing bowing rodents (animals that gesture like paying respects) to formulate rituals,
- Examining warlike ants to devise military strategy.

Ordinary people learn from the worthy, the worthy learn from sages, and sages learn from all things. Because the sage is interconnected with all existence, they attain the state of "no-self."

The sage recognizes that heaven, earth, and the myriad things are all expressions of the great Dao—like harmonies in a chorus, warp and weft in weaving, or the nurturing of birds. They neither favor the Dao nor discard material things, neither revere the noble nor despise the petty. In contrast, the worthy constantly seek to rank things as superior or inferior, busying themselves daily with judgments of length, breadth, and shape. They fail to understand that the sage embodies the human Dao precisely through blending and coexistence, not through distinctions that elevate themselves.

In material aspects—clothing, food, shelter, poverty, wealth, or status—the sage is no different from ordinary people. The masses feel they are the same as the sage, and the sage feels no different from the masses. Those who deliberately proclaim their own brilliance and greatness have already strayed from the true Dao. Just as a fish seeking uniqueness by leaving water will perish, or a tiger abandoning the mountains to stand out will be captured, the sage does not strive to be different—they simply remain unbound by external things.

The great Dao itself is free from contrivance (deliberate action); when applied to worldly affairs, it becomes mundane matters. The great Dao has no fixed form; when embodied in concrete things, it becomes material objects. Ultimately, the sage cannot directly display the Dao for others to see, for the Dao can only be realized through personal cultivation and inner experience.

如鐘鐘然如鐘鼓然聖人之言則然如車車然如車舟然聖人之行則然惟莫能名所以退天下之言惟莫能知所以奪天下之智蝍蛆食蛇蛇食蛙蛙食蝍蛆互相食也聖人之言亦然言有無之弊又言非有非無之弊又言去非有非無之弊言之如引鋸然惟善聖者不留一言若龍若蛟若蛇若龜若魚若蛤龍皆能之蛟蛟而已不能爲龍亦不能爲蛇爲龜爲魚爲蛤聖人龍之賢人蛟之在己無居形物自著其動若水其靜若鏡其應若響芒乎若亡寂乎若清同焉者和得焉者失未常先人而常隨人渾乎洋乎遊太初乎時金已時玉已時糞已時土已時翔物時逐物時山物時淵物端乎權乎狂乎愚乎人之善琴者有悲心則聲悽悽然有思心則聲遲遲然有怨心則聲回回然有慕心則聲奕奕然所以悲思怨慕者非手非竹非絲非桐得之心符之手得之手符之物人有道者莫不中道聖人以有言有爲有思者所以同乎人以未嘗言未嘗爲未嘗思者所以異乎人利害心愈明則親不睦賢愚心愈明則友不交是非心愈明則事不成好醜心愈明則物不契是以聖人渾之心之愚拙者妄援聖人之愚拙自解殊不知聖人時愚時明時巧時拙

**Interpretation**

The words of sages resonate with the natural harmony of bells and drums, their actions move with the rhythmic certainty of carriages and boats. Precisely because they cannot be fully defined by language, they transcend all worldly discourse; precisely because they cannot be completely grasped by intellect, they surpass all human wisdom.

Like the cyclical restraint between creatures—where centipedes eat snakes, snakes eat frogs, and frogs eat centipedes—the teachings of sages unfold in layers: first exposing the limitations of "being" and "non-being," then dissolving attachment to "neither being nor non-being," and finally letting go of even the concept of detachment itself. This reasoning moves back and forth like a saw, cutting ever deeper. A truly enlightened sage does not cling to any doctrine.

All creatures have their distinct natures: the dragon transforms endlessly, while the jiao (a lesser dragon) remains confined to its form, unable to become a dragon, snake, turtle, fish, or toad. The sage is like the unfettered dragon, while the virtuous man resembles the limited jiao. Those who attain the Dao (the Way) maintain an empty, unattached mind; their outward form manifests naturally, their movements flow like water, their stillness reflects like a clear mirror, and their responses echo with precision. They seem vague, almost absent, yet profoundly serene. Deliberately seeking approval only obscures their true nature—they never strive to lead, yet always align with the moment.

The great Dao is an undivided whole: as precious as gold and jade, yet as lowly as dirt; soaring through the heavens, yet diving into the abyss; manifesting as towering mountains, yet hidden like deep pools; poised as a balanced scale, yet unrestrained as if mad.

When a musician plays the qin, sorrow brings mournful notes, longing slows the rhythm, resentment twists the melody, and yearning lifts the tune. These emotions do not arise from the strings or the wood but from the resonance between the heart and the external world. Those who truly embody the Dao naturally act in perfect harmony.

Sages communicate through words and actions yet remain transcendent in their wordless wuwei (non-action). Calculating gains and losses drives loved ones apart; distinguishing the wise from the foolish scatters friends; clinging to right and wrong obstructs success; separating beauty from ugliness divides the world. Thus, sages maintain a state of undivided unity.

Some foolish people misuse the sage's "folly" to excuse their own ignorance, not realizing that the sage's folly is wisdom adapting to circumstance: foolish when folly is needed, wise when wisdom is called for, skillful when dexterity serves, and simple when plainness suffices.

以聖師聖者賢人以賢師聖者聖人蓋以聖師聖者徇跡而忘道以賢師聖者反跡而合道賢人趨上而不見下衆人趨下而不見上聖人通乎上下惟其宜之豈曰離賢人衆人别有聖人也哉天下之理夫者唱婦者隨牡者馳牝者逐雄者鳴雌者應是以聖人制言行而賢人拘之聖人道雖虎變事則鼈行道雖絲棼焚事則棊布所謂聖人之道者胡然孑孑耳胡然徹徹爾胡然臧臧爾惟其能徧偶萬物而無一物能偶之故能貴萬物雲之卷舒禽之飛翔皆在虚空中所以變化不窮聖人之道

**Interpretation**

The sage learns from sages, and the virtuous learn from sages. Yet some imitate the superficial actions of sages while forgetting their fundamental principles, whereas the virtuous, though their outward expressions differ, can still harmonize with the great Dao.

The virtuous pursue lofty ideals but neglect foundational practices, while ordinary people focus only on immediate concerns without understanding the sublime. The true sage can bridge all levels of existence, responding flexibly to circumstances. This does not mean the sage must exist separately from the virtuous or ordinary people.

The movement of all under heaven resembles a husband leading in song with his wife following, a stallion galloping while the mare chases, or a male bird calling with the female responding. Thus, the sage establishes norms for speech and conduct, while the virtuous abide by these standards.

The Dao (cultivation method) of sages may appear as unpredictable as tiger stripes, yet their concrete actions are as steady as a tortoise's walk. Their principles may seem as tangled as knotted silk, yet their handling of affairs is as orderly as pieces arranged on a chessboard.

Why does the Dao of sages appear so distinctive? Why so penetrating? Why so perfect? Precisely because it matches all things yet transcends them, thus becoming the supreme standard for all existence.

Like clouds rolling and unfolding, or birds flying freely—all accomplished within emptiness—these phenomena achieve endless transformations. So too the Dao of sages operates naturally within emptiness, its transformations never ceasing.

則然

## Vol. 2

四符符者精神魂魄也水可析可合精無人也火因膏因薪神無我也故耳蔽前後皆可聞無人智崇無人一奇無人冬凋秋物無人黑不可變無人北壽無人皆精舌即齒牙成言無我禮卑無我二偶無我夏因春物無我赤可變無我南天無我皆神以精無人故米去殻則精存以神無我故鬼憑物則神見全精者忘是非忘得失在此者非彼抱神者時晦明時强弱在彼者非此精神水火也五行互生滅之其來無首其往無尾則吾之精一滴無存亡爾吾之神一欻無起滅爾惟無我無人無首無尾所以與天地冥精者水魄者金神者火魂者木精主水魄主金金生水故精者魄藏之神主火䰟主木木生火故神者魂藏之惟火之爲物能鎔金而銷之能燔木而燒之所以冥魂魄惟精在天爲寒在地爲水在人爲精神在天爲熱在地爲火在人爲神𩲸在天爲燥在地爲金在人爲𩲸䰟在天爲風在地爲木在人爲䰟惟以我之精合天地萬物之精譬如萬水可合爲一水以我之神合天地萬物之神譬如萬火可合爲一火以我之𩲸合天地萬物之𩲸譬如金之爲物可合異金而鎔之爲一金以我之䰟合天地萬物之䰟譬如木之爲物可接異木而生之爲一木則天地萬物皆吾精吾神吾䰟吾𩲸何者死何者生

**Interpretation**

This passage elucidates the essence and interrelationships of the "four vital forces" (spirit, soul, earthly soul, and essence) in Daoist cultivation. It first explains that the "four talismans" refer to these four fundamental life elements: Shen (spirit), Hun (ethereal soul), Po (corporeal soul), and Jing (essence).

Water can be divided yet reunite, just as Jing (essence) has no fixed form; fire relies on oil and firewood to burn, just as Shen (spirit) has no permanent host. Ears can hear whether covered or not, demonstrating that wisdom isn't confined to specific organs. Winter's withering yields autumn's fruits, black remains immutable, and the north symbolizes longevity—all manifestations of Jing's workings. The tongue cooperates with teeth to produce speech, revealing Shen's presence. Ritual humility, summer's dependence on spring's growth, red's mutability, and the south representing celestial realms—these all express Shen's characteristics.

Using Jing as metaphor: like rice retaining its essence after husking. Using Shen as metaphor: like ghosts requiring possession to manifest. Those preserving complete Jing transcend distinctions of right/wrong, gain/loss—their presence here surpasses existence there. Those maintaining Shen harmonize with day/night, light/dark, strength/weakness—their being there no longer resides here.

Spirit and essence operate like water and fire, cycling through the Five Phases' mutual generation and conquest without beginning or end. Thus human Jing resembles a water droplet—indifferent to survival; human Shen resembles a flame flash—indifferent to creation/extinction. Only by attaining selfless detachment can one merge completely with heaven and earth.

The correspondences are: Jing corresponds to water, Po to metal; Shen corresponds to fire, Hun to wood. Jing governs water, Po governs metal (metal generates water, so Po resides within Jing); Shen governs fire, Hun governs wood (wood generates fire, so Hun resides within Shen). Fire's capacity to melt metal and consume wood enables transcendence of Hun-Po.

Celestial manifestations: Jing appears as cold, earthly as water, human as vitality; Shen as heat, earthly as fire, human as consciousness; Po as dryness, earthly as metal, human as corporeality; Hun as fluidity, earthly as wood, human as ethereality.

The cultivation key lies in merging one's Jing with all celestial-terrestrial essence, like countless streams forming one river; uniting one's Shen with universal spirit, like myriad sparks becoming one flame; fusing one's Po with all metals in smelting; grafting one's Hun with all trees in symbiosis. Thus heaven-earth's myriad things all become my Jing, Shen, Hun, Po—rendering life/death distinctions meaningless.

五行之運因精有䰟因䰟有神因神有意因意有𩲸因𩲸有精五者回環不已所以我之僞心流轉造化幾億萬歲未有窮極然核芽相生不知其幾萬株天地雖大不能芽空中之核雌卵相生不知其幾萬禽陰陽雖妙不能卵無雄之雌惟其來干我者皆攝之以一息則變物爲我無物無我所謂五行者孰能變之衆人以𩲸攝䰟者金有餘則木不足也聖人以䰟運𩲸者木有餘則金不足也蓋𩲸之藏䰟俱之䰟之游𩲸因之䰟晝寓目𩲸夜舍肝寓目能見舍肝能夢見者䰟無分别析之者分别析之曰天地者䰟狃習也夢者𩲸無分别析之者分别析之曰彼我者魄狃習也火生土故神生意土生金故意生魄神之所動不名神名意意之所動不名意名魄惟聖人知我無我知物無物皆因思慮計之而有是以萬物之來我皆對之以性而不對之以心性者心未萌也無心則無意矣蓋無火則無土無意則無𩲸矣蓋無土則無金一者不存五者皆廢既能渾天地萬物以爲䰟斯能渾天地萬物以爲𩲸凡造化所妙皆吾䰟凡造化所有皆吾𩲸則無有一物可投我者

**Interpretation**

The operation of the Five Phases (Metal, Wood, Water, Fire, Earth) follows this pattern: Jing (essence, the foundation of life) generates Hun (ethereal soul, spiritual activity), Hun generates Shen (spirit, conscious energy), Shen generates Yi (intention, thought processes), Yi generates Po (corporeal soul, physical perception), and Po in turn nourishes Jing. These five elements cycle endlessly, causing human delusional thoughts to circulate continuously within this cosmic transformation, persisting for countless ages without end.

Just as a seed sprouts and grows to produce innumerable trees, even the vastest heaven and earth cannot make seeds germinate in empty space. Though male and female coupling can propagate countless birds, even the most profound Yin-Yang principle cannot make an egg appear without male participation. Only by transforming external influences through breath regulation into one's own energy can one achieve the state of unity between self and cosmos—where all distinctions between things and myself dissolve, how then could the Five Phases affect such a condition?

Ordinary people use Po (corporeal form) to constrain Hun (spirit), much like excessive Metal energy suppresses Wood qi. Those who attain the Dao use Hun to govern Po, just as flourishing Wood qi consumes Metal energy. Po serves as the dwelling of Hun, while Hun acts as the driving force of Po: during daytime, Hun resides in the eyes enabling sight; at night, Po settles in the liver producing dreams. What we perceive when awake is Hun's undifferentiated awareness—once distinctions arise, concepts of heaven, earth and myriad things form; dream images are Po's undifferentiated manifestations—once divided, boundaries between self and others emerge.

Fire generating Earth corresponds to Shen generating Yi; Earth generating Metal corresponds to Yi generating Po. When Shen (primordial consciousness) begins activity, we call it Yi (discursive thought); when Yi continues moving, it forms Po (concrete actions). Only sages understand that the "self" is fundamentally illusory and all phenomena lack inherent existence—all distinctions originate from calculating thoughts. Thus they respond to all things with original nature (primordial truth) rather than conditioned mind—original nature is the state before thoughts arise, where no thought means no conscious activity, just as no fire means no earth, no intention means no corporeal soul.

These five elements are inseparable. If one realizes that heaven, earth and all things are manifestations of Hun, one simultaneously understands they are transformations of Po. When recognizing that the wonder of creation resides entirely within my spirit, and its concrete forms exist wholly within my physical being, no external phenomenon can disturb this realization.

鬼云爲䰟鬼白爲𩲸於文則然鬼者人死所變云者風風者木白者氣氣者金風散故輕清輕清者上天金堅故重濁重濁者入地輕清者𩲸從䰟升重濁者䰟從𩲸降有以仁升者爲木星佐有以義升者爲金星佐有以禮升者爲火星佐有以智升者爲水星佐有以信升者爲土星佐有以不仁沉者木賊之不義沉者金賊之不禮沉者火賊之不智沉者水賊之不信沉者土賊之䰟𩲸半之則在人間升䰟爲貴降𩲸爲賤靈魂爲賢厲𩲸爲愚輕䰟爲明重𩲸爲暗揚䰟爲羽鋭𩲸爲毛明䰟爲神幽魄爲鬼其形其居其識其好皆以五行契之惟五行之數參差不一所以萬物之多盈天地間猶未已也以五事歸五行以五行作五虫可勝言哉譬如兆龜數蓍至誠自契五行應之誠苟不至兆之數之無一應者聖人假物以游世五行不得不對三者具有䰟䰟者識目者精色者神見之者爲䰟耳口鼻心之類在此生者愛爲精爲彼生父本觀爲神爲彼生母本愛觀雖異皆因識生彼生生本在彼生者一爲父故受氣於父氣爲水一爲母故受血於母血爲火有父有母彼生生矣惟其愛之無識如鏁之交觀之無識如燈之照吾識不萌吾生何有

**Interpretation**

This passage elucidates the distinction between "Hun" (ethereal soul) and "Po" (corporeal soul) and their relationship with the Five Phases (Wuxing) and Five Virtues (Wude). Ancient Daoists believed that after death, humans transform into ghosts, with "Hun" and "Po" representing two distinct manifestations. The "Hun" (spiritual consciousness), light as wind and associated with Wood, ascends to heaven; while the "Po" (corporeal essence), heavy like metal and associated with Metal, descends into earth.

The text describes how five virtues correspond to five celestial bodies: Benevolence (Ren) aligns with Jupiter (Wood), Righteousness (Yi) with Venus (Metal), Propriety (Li) with Mars (Fire), Wisdom (Zhi) with Mercury (Water), and Trustworthiness (Xin) with Saturn (Earth). Violating these virtues invites retribution from their corresponding stars. In living beings, Hun and Po exist in balanced proportions - those with stronger Hun become noble and wise, while those with predominant Po tend toward baseness and dullness. The light Hun transforms into flying birds, the heavy Po becomes terrestrial animals; the luminous Hun manifests as divine spirits, while the shadowy Po appears as ghostly apparitions.

All phenomena follow the patterns of the Five Phases, yet their permutations are infinite, accounting for the world's boundless diversity. Like the turtle shells and yarrow stalks used in divination, only sincere focus can perceive the Five Phases' transformations. Sages comprehend cosmic principles by observing all phenomena, through which the laws of the Five Phases naturally reveal themselves.

Finally, the text explains that Hun encompasses consciousness, vital essence (Jing), and spiritual radiance (Shen). What the eyes perceive manifests Hun's activity, just as the ears, mouth, nose and heart's perceptions all demonstrate Hun's functions. Life originates from parents: the father contributes water-like Qi, the mother provides fire-like blood. This union occurs as naturally as interlocking clasps or mutually illuminating lanterns - without the sprouting of consciousness, life itself could not exist.

如桴叩鼓鼓之形者我之有也鼓之聲者我之感也桴已往矣餘聲尚存終亦不存而矣鼓之形如我之精鼓之聲如我之神其餘聲者猶之䰟𩲸知夫倏往倏來則五行之氣我何有哉夫果之有核必待水火土三者具矣然後相生不窮三者不具如大旱大潦大塊皆不足以生物精水神火意土三者本不交惟人以根合之故能於其中橫見有事猶如術呪能於至無見多有事䰟者水也木根於冬水而花於夏火故人之䰟藏於夜精而見於晝神合乎精故所見我獨蓋精未嘗有人合乎神故所見我同蓋神未嘗有我知夫此身如夢中身隨情所見者可以飛神作我而游太清知夫此物如夢中物隨情所見者可以凝精作物而駕八荒是道也能見精神而乆生能忘精神而超生吸氣以養精如金生水吸風以養神如木生火所以假外以延精神漱水以養精精之所以不窮摩火以養神神之所以不窮所以假内以延精神若夫忘精神而超生者吾嘗言之矣人勤於禮者神不外馳可以集神人勤於智者精不外移可以攝精仁則陽而明可以輕䰟義則陰而冥可以御𩲸蜣蜋轉丸丸成精思之而有蝡白者存丸中俄去殻而蟬彼蜣不思彼蝡奚白

**Interpretation**

This scripture employs the metaphor of a drum to illustrate the essence of human spirit. The drum's form resembles the physical body of human existence, while its sound corresponds to our perceptual faculties. When the drumstick strikes and the sound gradually fades, it mirrors how human perception ultimately dissipates. The drum's physical structure represents our Jing (essence) and Qi (vital energy), whereas its sound symbolizes our Shen (spirit) and Hun (ethereal soul). The lingering echoes are like the Po (corporeal soul) - understanding their transient nature reveals that the Qi of the Five Phases never truly belongs to us.

Just as fruit requires a core to grow, it must contain all three essential elements: water, fire, and earth to perpetuate life. The absence of any single element - whether drought (lack of water), flood (excess water), or barren soil (deficient earth) - prevents life's flourishing. Human Jing (water-like essence), Shen (fire-like spirit), and Yi (earth-like consciousness) originally remain separate; only through fundamental cultivation can one fuse them together. This fusion manifests phenomena from apparent emptiness, much like how incantations can conjure myriad things from void.

The Hun and Po belong to Water, just as tree roots grow in winter (Water phase) while flowers bloom in summer (Fire phase). Thus, human souls hide within Jing (essence) at night (Yin) and manifest as Shen (spirit) by day (Yang). When united with Jing, all perceptions appear uniquely personal; when merged with Shen, all becomes universal, for spirit knows no separation.

Recognizing this body as but a dream-body that transforms with thought allows the Shen to soar through the celestial realms of Taiqing. Understanding all phenomena as dream-illusions enables concentrated mind to gather Jing and command the eight directions. This principle permits both longevity through spiritual refinement and transcendence beyond spiritual constraints.

Regulating breath to nurture Jing resembles metal generating water; harmonizing Qi to nourish Shen resembles wood producing fire - these are external methods to sustain spirit. Using water to nourish Jing and fire to warm Shen represents internal sustenance. For realms beyond spiritual limitation, diligent ritual practice prevents Shen from scattering, while wisdom cultivation guards against Jing leakage. Benevolence (Yang) brings clarity to uplift the Hun, while righteousness (Yin) brings stillness to anchor the Po.

Like the dung beetle rolling its ball containing concentrated essence that transforms into white larvae - when the larva emerges as a cicada, the beetle never wonders why it turned white. This symbolizes natural transformation in spiritual practice, requiring no forced attachment.

庖人羹蟹遺一足几上蟹己羹而遺足尚動是生死者一氣聚散爾不生不死而人橫計曰生死有死立者有死坐者有死卧者有死病者有死藥者等死無甲乙之殊若知道之士不見生故不見死人之厭生死超生死皆是大患譬如化人若有厭生死心超生死心止名爲妖不名爲道計生死者或曰死已有或曰死已無或曰死已亦有亦無或曰當幸者或曰當懼者或曰當任者或曰當超者愈變識情馳鶩不已殊不知我之生死如馬之手如牛之翼本無有復無無譬如水火雖犯水火不能燒之不能溺之

五鑑(鑑者心也)心蔽吉凶者靈鬼攝之心蔽男女者淫鬼攝之心蔽幽憂者沉鬼攝之心蔽逐放者狂鬼攝之心蔽盟詛者奇鬼攝之如是之鬼或以陰爲身或以幽爲身或以風爲身或以氣爲身或以土偶爲身或以彩畫爲身或以老畜爲身或以敗器爲身彼以其精此以其精兩精相搏則神應之爲鬼所攝者或解奇事或解瑞事其人傲然不曰鬼于躬惟曰道于躬乆之或死木或死金或死繩或死井惟聖人能神神而不神于神役萬神而執其機可以會之可以散之可以禦之日應萬物其心寂然無一心五識並馳心不可一無虚心五行皆具心不可虚無靜心萬化密移心不可靜借

**Interpretation**

When a cook was boiling crabs, one crab leg was left behind on the table. While all the cooked crabs were served, this remaining leg still twitched. This shows that life and death are merely the gathering and dispersal of the same Qi (vital energy). There is no true life or death in essence—it is only people who insist on distinguishing between them.

Some die standing, some sitting, some lying down; some perish from illness, others even from taking medicine. Death itself has no distinctions, but those who comprehend the Dao (the Way) see through the illusion of "life" and thus naturally have no concern for "death."

Whether people despise life and death or seek to transcend them, it is all attachment. Like those who practice shape-shifting—if they harbor thoughts of rejecting or overcoming life and death, it is merely demonic trickery, not true Daoist practice.

When ordinary people discuss death, some say existence continues after death, others say it vanishes into nothingness, and still others claim it is both existence and non-existence. Some rejoice in death, some fear it, some resign themselves to it, and some seek to surpass it. These chaotic thoughts gallop like wild horses, unaware that life and death are as absurd as a horse growing hands or a cow sprouting wings. Those who truly attain the Dao can walk through fire without burning or water without drowning, for they understand the nature of life and death.

(Chapter on the Five Mirrors: The "mirror" refers to the mind's thoughts.) When the mind is clouded by thoughts of fortune or misfortune, it invites disturbances from spiritual ghosts. Obsession with lust summons lascivious ghosts; indulgence in melancholy attracts sinking ghosts; unrestrained madness provokes wild ghosts; fixation on curses draws strange ghosts. These ghosts and spirits may take form as Yin Qi (dark energy), cling to shadows, transform into wind or vapor, inhabit clay idols or paintings, or possess aged animals or broken objects. They invade with their essence (Jing) and Qi, and the human mind responds in kind—when the two intertwine, supernatural phenomena arise. Those afflicted may encounter strange events or auspicious signs, yet arrogantly deny the ghosts' influence, mistaking it for enlightenment. Over time, such people die bizarre deaths—hanging from trees, pierced by metal, strangled by ropes, or drowned in wells.

Only sages can command spirits without being ruled by them, mastering the pivot of all divine movements. They can gather, disperse, or repel forces, engaging with all transformations while remaining inwardly serene. The mind must not fixate on any single thought, for the five senses scatter attention; nor should it be utterly empty—it must maintain the balance of the Five Phases (Wood, Fire, Earth, Metal, Water). Most crucially, one must not forcibly seek stillness, for all things are in subtle flux. The key lies in abiding in a state of no-mind.

能一則二偶之借能虚則實滿之借能靜則動揺之惟聖人能歛萬有於一息無有一物可役吾之明徹散一息於萬有無有一物可間吾之云爲火千年俄可滅識千年俄可去流者舟也所以流之者是水非舟運者車也所以運之者是牛非車思者心也所以思之者是意非心不知所以然而然故其來無從其往無在其來無從其往無在故能與天地本原不古不今知心無物則知物無物知物無物則知道無物故不尊卓絶之行不驚微妙之言故物我交心生兩木摩火生不可謂之在我不可謂之在彼不可謂之非我不可謂之非彼執而彼我之則愚無恃爾所謂利害是非爾所謂利害是非果得利害是非之乎聖人方且不識不知而況於爾夜之所夢或長於夜心無時生於齊者心之所見皆齊國也既而之宋之楚之晋之梁心之所存各異心無方善弓者師弓不師羿善舟者師舟不師奡善心者師心不師聖是非好醜成敗盈虚造物者運矣皆因私識執之而有於是以無遣之猶存以非有非無遣之猶存無曰莫莫爾無曰渾渾爾猶存譬猶昔游再到記憶宛然此不可忘不可遣善吾識者變識爲智變識爲智之說汝知之乎曰想如思鬼心慄思盜心怖曰識如認黍爲稷認玉爲石皆浮游罔象無所底止譬覩奇

**Interpretation**

The *Wenzhen Zhenjing* (Scripture of Perfect Awakening) passage elucidates how practitioners attain transcendent states through the cultivation of "emptiness, stillness, and returning to Oneness." Its core teaching reveals that when one maintains pure unity, dualities dissolve; by preserving emptiness, one embraces substance; through abiding in stillness, one responds to movement. Only sages can gather the myriad things into a single thought without being obscured by external phenomena, while also dispersing that thought throughout creation without obstruction.

The text employs fire and cognition as metaphors: a millennium-old flame can be extinguished in an instant, just as entrenched attachments can be suddenly released. Like boats that float by water's power rather than their own, or carts moved by oxen rather than their structure, thoughts arise through intention rather than the heart-mind itself. The true Dao (the Way) comes without trace and departs without shadow, thus connecting with the source of heaven and earth, transcending temporal divisions.

When one realizes the heart-mind's inherent emptiness, the essence of all things becomes transparent; seeing through phenomena leads to comprehending the formless Dao. Neither extraordinary actions nor abstruse words need be pursued. Like fire produced by rubbing two sticks, one cannot claim the flame belongs to either piece of wood. Insisting on such distinctions reveals foolishness.

What ordinary people deem beneficial or harmful, right or wrong, may not reflect ultimate truth. Sages don't even cling to basic perceptions, let alone these discriminations. Dreams may last longer than nights, showing thoughts transcend time. As a person from Qi sees everything through Qi's perspective, while in Song or Chu their perceptions shift accordingly—proving consciousness isn't confined by space.

True archers study bowmanship rather than imitate Houyi (legendary archer); skilled sailors master navigation rather than emulate Ao (ancient boatmaster); those cultivating mind should observe their own awareness rather than blindly follow sages. The world's judgments of right/wrong, beauty/ugliness, success/failure are merely the Creator's play—only appearing real through human attachment. Use "nothingness" to dissolve these fixations, then release even "nothingness." Like vivid memories upon revisiting places, some experiences neither fade nor can be forcibly erased. The supreme wisdom transforms attachments into insight—fearing ghosts or thieves upon thinking of them, mistaking millet for sorghum or jade for stone—such superficial cognitions prove as insubstantial as illusions.

物生奇物想生奇物識此想此識根不在我譬如今日今日而已至於來日想識殊未可卜及至來日紛紛想識皆縁有生曰想曰識譬犀望月月影入角特因識生始有月形而彼眞月初不在角胸中之天地萬物亦然知此說者外不見物内不見情物生於土終變於土事生於意終變於意知夫惟意則俄是之俄非之俄善之俄惡之意有變心無變意有覺心無覺惟一我心則意者塵往來耳事者欻起滅爾吾心有大常者存情生於心心生於性情波也心流也性水也來干我者如石火頃以性受之則心不生物浮浮然賢愚眞僞有識者有不識者彼雖有賢愚彼雖有眞僞而謂之賢愚眞僞者繫我之識知夫皆識所成故雖眞者亦僞矣心感物不生心生情物交心不生物生識物尚非眞何況於識識尚非眞何況非情而彼妄人於至無中執以爲有於至變中執以爲

**Interpretation**

The *Wenshi Zhenjing* (Scripture of Perfect Awakening) examines the relationship between consciousness, external phenomena, and perception, using metaphors to reveal the limitations of subjective cognition.

When external objects evoke peculiar sensations, these sensations actually originate from our consciousness. Like the rhinoceros gazing at the moon and mistaking it to be on its horn—the moon was never there in the first place. Our mental perceptions of heaven, earth, and the myriad phenomena operate the same way. Those who truly understand this principle neither cling to external objects nor are swayed by inner emotions.

All things arise from dust and ultimately return to dust; thoughts emerge from consciousness and ultimately dissolve back into it. Consciousness shifts incessantly—now affirming, now denying, now praising virtue, now condemning vice. Though consciousness fluctuates, the original mind remains unchanged. Consciousness perceives, yet the original mind transcends perception. Only by abiding in the true self can one realize that consciousness is like drifting dust, and worldly affairs are but fleeting illusions.

Emotions arise from the heart-mind, and thoughts originate from innate nature. Nature is like water; thoughts are its waves. External disturbances resemble sparks struck from flint—if met with one's innate nature, the heart-mind remains unmoved. Like floating objects in water, distinctions between sage and fool, truth and falsehood, are constructs of perception. What you deem wise or foolish, genuine or fake, are ultimately projections of your own consciousness. Thus, even real things become illusory when processed by the mind.

When the mind responds to phenomena without discrimination, emotions do not arise; when phenomena stir the mind without attachment, deluded awareness does not emerge. Even external objects themselves lack absolute reality—how much more so our perceptions of them? Those lost in delusion stubbornly insist on existence within absolute emptiness and cling to permanence amidst eternal transformation.

常一情認之積爲萬情萬情認之積爲萬物物來無窮我心有際故我之良心受制於情我之本情受制於物可使之去可使之來而彼去來初不在我造化役之固無休息殊不知天地雖大能役有形而不能役無形陰陽雖妙能役有氣而不役無氣心之所之則氣從之氣之所之則形應之猶如太虚於至無中變成一氣於一氣中變成萬物而彼之一氣不名太虚我之一心能變爲氣爲形而我之心無氣無形知夫我之一心無氣無形則天地陰陽不能役之人之平日目忽見非常之物者皆精有所結而使之然人之病日目忽見非常之物者皆心中所歉而使之然苟知吾心能於無中示有則知吾心能於有中示無但不信之自然不神或曰厥識既昏孰能不信我應之曰如捕蛇師心不怖蛇彼雖夢蛇而無怖畏故黄帝曰道無鬼神獨往獨來我之思慮日變有使之者非我也命也苟知惟命外不見我内不見心譬如兩目能見天地萬物暫時回光一時不見目視雕琢者明愈傷耳聞交響者聰愈傷心思玄妙者心愈傷勿以我心揆彼當以彼心揆彼知此說者可以周事可以行德可以貫道可以交人可以忘我天下之理小不制而至於大大不制而至於不可制故能制一情者可以成德能忘一情者可以契道

**Interpretation**

When human emotions and attachments accumulate, they give rise to countless sentiments; and when these countless sentiments persist and accumulate, they form the myriad things of the world. External phenomena ceaselessly flow toward us, yet our hearts have their limits. Thus, our innate goodness becomes governed by emotions, and our natural disposition is swayed by external things.

These emotions and external phenomena may come and go, yet their comings and goings are not truly within our control. The forces of creation drive them endlessly, unaware that though heaven and earth are vast, they can only govern the tangible, not the intangible; though yin-yang are profound, they can only move that which has Qi (vital energy), not that which is without it. Where the mind goes, Qi follows; where Qi goes, form manifests. Just as the Great Void (the primal origin of the cosmos) gives rise to the single Qi from absolute nothingness, and from that single Qi, the myriad things emerge—yet that Qi itself cannot be called the Great Void. Similarly, my mind can generate Qi and form, yet my mind itself is without Qi or form.

Understanding that my mind is inherently without Qi or form, neither heaven and earth nor yin-yang can dominate it. When people suddenly see strange phenomena in daily life, it is due to the condensation of Jing (essence) and Qi; when they see such things while ill, it is because their hearts are unsettled. If one knows that the mind can manifest reality from nothingness, they also know it can return reality to nothingness. It is only because people do not believe in this principle that they find it unremarkable. Some say, "If the mind is already dulled, how can one not believe?" I reply: Just as a snake-catcher, unafraid of snakes in his heart, will not fear them even in dreams. Thus, the Yellow Emperor said: In the great Dao, there are no ghosts or spirits—it moves alone and unhindered.

My thoughts change daily, yet what drives their change is not me, but the Mandate of Heaven. If one realizes that all things are the Mandate of Heaven, externally they will see no self, and internally they will perceive no mind. It is like how the eyes can see all things in heaven and earth, yet when the gaze is withdrawn, nothing is seen. When the eyes fixate on intricate carvings, vision is harmed; when the ears strain for complex sounds, hearing is harmed; when the mind dwells on abstruse theories, the Shen (spirit) is harmed.

Do not measure others by your own heart—instead, understand others through their own hearts. Those who grasp this principle can act with perfect harmony, embody De (Virtue), penetrate the Dao, engage with others, and forget themselves. In the principles of the world, if small matters are not restrained, they grow into great ones; if great matters are not restrained, they spiral beyond control. Thus, one who masters a single emotion can achieve De; one who forgets a single emotion can unite with the Dao.

六七(七者食也食者形也)世之人以我思異彼思彼思異我思分人我者殊不知夢中人亦我思異彼思彼思異我思孰爲我孰爲人世之人以我痛異彼痛分人我者殊不知夢中人亦我痛異彼痛彼痛異我痛孰爲我孰爲人爪髮不痛手足不思亦我也豈可以思痛異之世之人以獨見者爲夢同見者爲覺殊不知精之所結亦有一人獨見於晝者神之所合亦有兩人同夢於夜者二者皆我精神孰爲夢孰爲覺世之人以所見爲夢乆見爲覺殊不知暫之所見者陰陽之氣乆之所見者亦陰陽之氣二者皆我陰陽孰爲夢孰爲覺好仁者多夢松柏桃李好義者多夢刀兵金鐵好禮者多夢簠簋籩豆好智者多夢江湖川澤好信者多夢山嶽原野役於五行未有不然者然夢中或聞某事或思某事夢亦隨變五行不可拘聖人御物以心攝心以性則心同造化五行亦不可拘汝見蛇首人身者牛臂魚鱗者鬼形禽翼者汝勿怪此怪不及夢夢怪不及覺有耳有目有手有臂怪尤矣大言不能言大智不能思有人問於我曰爾族何氏何名何字何衣何食何友何僕何琴何書何古何今我時默然不對一字或人叩之不已我不得已應之曰尚自不見我將何爲我所

**Interpretation**

This scripture explores the fundamental distinction between dreams and reality, and the mysteries of human consciousness and perception.

People often believe their thoughts differ from others', distinguishing between "self" and "others," yet fail to realize that characters in dreams also perceive their thoughts as unique. So who truly is the "self"? And who are the "others"? Just as fingernails and hair feel no pain, or hands and feet engage in no thinking, yet they remain part of "me"—we cannot separate existence simply because of differences in thought or sensation.

People commonly regard solitary visions as dreams and shared perceptions as reality. Yet when refined Qi (vital energy) concentrates, daytime visions visible to only one person may appear; when spirits resonate, two people may share identical dreams at night. These are all manifestations of our Shen (spirit)—how can we simplistically divide dreams from reality? People consider fleeting visions as dreams and enduring sights as reality, yet whether brief or prolonged, both are manifestations of Yin-Yang energies.

Individuals of different dispositions experience distinct dreams: the benevolent often dream of pines, cypresses, peaches and plums; the righteous frequently dream of swords and weapons; the ritual-minded commonly see sacrificial vessels; the wise tend to dream of rivers, lakes and seas; the sincere usually envision high mountains and open plains. These all reflect the influence of the Five Phases (Wood, Fire, Earth, Metal, Water). Yet when one hears or contemplates something in dreams, the dreamscape shifts accordingly—proof that the Five Phases cannot completely constrain humans. Sages master all things through cultivation of heart-mind, for when heart-mind connects with creation's workings, one transcends the constraints of the Five Phases.

Should you encounter visions of snake-headed humans, ox-armed fish-scaled creatures, or ghostly forms with bird wings, do not be alarmed. These strange phenomena pale beside the wonder of dreams, and dreams' marvels are surpassed by reality's complexity. That humans possess ears, eyes, hands and feet constitutes the greatest miracle. The highest wisdom cannot be expressed in words; the profoundest contemplation defies ordinary reasoning.

Someone once asked me: "What is your family name? Your given name? What do you wear? What do you eat? Who are your companions? What servants attend you? What zither do you play? What books do you read? What ancient and modern matters do you study?" I remained silent. When pressed repeatedly, I could only reply: "I have not yet understood even myself—how could I answer such external questions?"

形可分可合可延可隱一夫一婦可生二子形可分一夫一婦二人成一子形可合食巨勝則壽形可延夜無月火人不見我形可隱以一氣生萬物猶棄髮可换所以分形以一氣合萬物猶破唇可補所以合形以神存氣以氣存形所以延形合形於神合神於無所以隱形汝欲知之乎汝欲爲之乎無有一物不可見則無一物非吾之見無有一物不可聞則無一物非吾之聞五物可以養形無一物非吾之形玉味可以養氣無一物非吾之氣是故吾之形氣天地萬物畊夫習牛則獷獵夫習虎則勇漁夫習水則沉戰夫習馬則健萬物可爲我我之一身内變燒蛔外蒸蝨蚤瘕則龜魚瘻則鼠螘我可爲萬物我之爲我如灰中金而不若礦砂之金破礦得金淘沙得金揚灰終身無得金也一蜂至微亦能游觀乎天地一蝦至微亦能放肆乎大海土偶之成也有貴有賤有士有女其質土其壞土人哉目自觀目無色耳自聽耳無聲舌自嘗舌無味心自揆心無物衆人逐於外賢人執於内聖人皆僞之

**Interpretation**

This scripture explores the profound relationship between form and Qi (vital energy), between external objects and the self. First, it discusses the Dao of bodily transformation: The human form can separate and reunite, extend and conceal itself. Like a married couple who may bear two children together or separate to have offspring with others. When forms merge, their consumption increases dramatically; when forms extend, they can vanish on moonless nights. Just as a single strand of primordial Qi can generate all things—like hair that regenerates—scattered forms may reunite through Qi, much like a split lip heals. The key lies in using Shen (spirit) to nurture Qi, and Qi to nourish form, ultimately merging form and spirit to reach the formless, imageless state.

Next, it explains the principle of object-self fusion: When you see no concrete objects, all things become your vision; when you hear no specific sounds, all sounds become your hearing. The Five Grains nourish the body, thus all things are my form; jade nectar (Daoist term for essence that nurtures Qi) regulates Qi, thus all things are my Qi. My form and Qi are inherently interconnected with all phenomena. Just as farmers who understand oxen grow strong, hunters familiar with tigers become brave, fishermen attuned to water master diving, and warriors skilled with horses gain agility—all things can become part of me. Conversely, within me dwell burning intestinal worms, upon my skin thrive steaming lice and fleas; when ulcers form, I resemble turtles and fish; when tumors grow, I mimic rats and ants—I too can transform into all things.

Yet the true self is like gold within ashes, unlike gold in ore. Smashing ore yields gold, panning sand reveals gold, but sifting through ashes finds none—symbolizing how original nature cannot be sought externally. A tiny bee still soars between heaven and earth; a minuscule shrimp swims freely through oceans. Clay figurines, once formed, may be noble or humble, male or female, yet all return to clay when destroyed.

Finally, it discusses the Dao of inner observation: Eyes observing themselves see no colors; ears listening to themselves hear no sounds; the tongue tasting itself detects no flavors; the mind contemplating itself grasps no concrete object. Ordinary people chase external things, sages cling to internal states, while saints (the realized) see through these as artificial constructs. Through these sensory paradoxes, the text reveals the limitations of perception when turning awareness inward.

我身五行之氣而五行之氣其性一物借如一所可以取水可以取火可以生木可以凝金可以變土其性舍攝元無差殊故羽虫盛者毛虫不育毛虫盛者鱗虫不育知五行互用者可以忘我枯龜無我能見大知磁石無我能見大力鐘鼓無我能見大音舟車無我能見遠行故我一身雖有智有力有行有音未嘗有我蜮射影能斃我知夫無知者亦我則普天之下我無不在心憶者猶忘飢心忿者猶忘寒心養者猶忘病心激者猶忘痛苟吸氣以養其和孰能飢之存神以滋其暖孰能寒之養五臟以五行則無傷也孰能病之歸五臟於五行則無知也孰能痛之人無以無知無爲者爲無我雖有知有爲不害其爲無我譬如火也躁動不停未嘗

**Interpretation**

Our physical form is composed of the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water), yet these five energies are fundamentally unified. Just as a single vessel can yield water or fire, generate Wood Qi or condense Metal Qi, and transform into Earth Qi—their essential natures interpenetrate without distinction. Thus when feathered creatures flourish, furred animals struggle to survive; when furred beings thrive, scaly creatures find propagation difficult. Understanding the mutual interactions of the Five Phases allows one to transcend individual limitations.

Consider how a dried turtle shell, devoid of self-awareness, manifests great wisdom; how a lodestone, without consciousness, demonstrates remarkable power; how bells and drums, lacking selfhood, produce magnificent sounds; how boats and carriages, absent of volition, travel thousands of miles. Though our bodies possess wisdom, strength, movement, and voice, none of these constitute the true "self."

Legends speak of the venomous yu creature harming people through their shadows—proof that even insentient things can influence us. Realizing this principle reveals how the "self" permeates all things between heaven and earth.

When the mind focuses on recollection, hunger is forgotten; when filled with anger, cold is forgotten; when properly cultivated, illness is forgotten; when agitated, pain is forgotten. If one maintains harmony through breath regulation and Qi cultivation, how could hunger arise? If one preserves warmth through nurturing the Shen (spirit), how could cold be felt? By aligning the five organs with the Five Phases' rhythms, illness cannot take hold; by returning the organs to their Five Phases essence, pain cannot manifest.

Those who maintain a state of no-knowledge and no-desire reach the realm of "no-self." Even with knowledge and action, one may still achieve this selfless state—like flames that dance ceaselessly yet hold no concept of "I."

有我

## Vol. 3

七釜(釜者化也)道本至無以事歸道者得之一息事本至有以道運事者周之百爲得道之尊者可以輔世得道之獨者可以立我知道非時之所能拘者能以一日爲百年能以百年爲一日知道非方之所能礙者能以一里爲百里能以百里爲一里知道無氣能運有氣者可以召風雨知道無形能變有形者可以易禽獸得道之清者物莫能累身輕矣可以騎鳳鶴得道之渾者物莫能溺身冥矣可以席蛟鯨有即無無即有知此道者可以制鬼神實即虚虚即實知此道者可以入金石上即下下即上知此道者可以侍星辰古即今今即古知此道者可以卜龜筮人即我我即人知此道者可以窺他人之肺肝物即我我即物知此道者可以成腹中之龍虎知象由心變以此觀心可以成女嬰知氣由心生以此吸神可以成鑪冶以此勝物虎豹可伏以此同物水火可入惟有道之士能爲之亦能能之而不爲之人之力有可以奪天地造化者如冬起雷夏造冰死屍能行枯木能花豆中攝鬼杯中釣魚畫門可開土鬼可語皆純氣所爲故能化萬物今之情情不停亦氣所爲而氣之爲物有合有散我之所以行氣者本未嘗合亦未嘗散有合者生有散者死彼未嘗合未嘗散者無生無死客有去來郵亭自若

**Interpretation**

This scripture elucidates the marvelous workings of the Dao (the fundamental cosmic principle) and the attainments of spiritual practitioners. The "cauldron" here symbolizes transformative alchemical processes.

The Dao itself is formless and void, yet those who can return all concrete things to the Dao may grasp profound truths within a single breath. While material things are substantial, those who can operate through the Dao achieve perfect harmony in all actions. Masters of profound attainment may assist the world, while those embodying the Dao's independence perfect their own being.

The Dao transcends temporal constraints—those who understand this can experience a century in one day or one day as a century. Unbound by spatial limitations, the enlightened may perceive a mile as a hundred miles or vice versa. Those who know how formless Qi animates tangible Qi can summon wind and rain; those who comprehend how the shapeless gives form to shapes can transform the appearances of beasts.

Practitioners of pure clarity remain unburdened by external matters, their bodies light enough to ride phoenixes and cranes. Masters of primordial chaos remain unsubmerged by phenomena, their forms disappearing to ride dragons and whales. Those who realize being is non-being and vice versa can command spirits; those understanding substance as emptiness and vice versa penetrate metal and stone; those knowing above as below and vice versa commune with stars; those perceiving past as present and vice versa practice turtle-shell divination; those recognizing others as self and self as others read minds; those seeing objects as self and self as objects refine the dragon and tiger (Neidan terms symbolizing yin and yang energies) within.

Knowing phenomena arise from consciousness, one cultivates the "female infant" (Neidan term for pure yang spirit) through inner contemplation. Understanding breath originates in the heart, one achieves the "furnace fire" (internal alchemical process) through breath regulation. With such realization, one tames tigers and leopards; through such unity, one enters water and fire. Only Dao-realized adepts attain this, though they may choose not to demonstrate their powers.

At the pinnacle of human capacity, one alters natural laws: winter thunder, summer ice, animating corpses, reviving dead trees, catching ghosts in beans, fishing in cups, opening painted doors, making clay figures speak—all manifestations of pure Qi's transformative power. Present emotional fluctuations also stem from Qi's movement, which gathers and disperses. The Qi cultivated by adepts fundamentally neither gathers nor disperses—where there's gathering there's life, where there's dispersal there's death, but that which neither gathers nor disperses transcends both. Like travelers coming and going while the inn remains unchanged.

有誦呪者有事神者有墨字者有變指者皆可以役神御氣變化萬物惟不誠之人難於自信而易於信物故假此爲之苟知爲誠有不待彼而然者人一呼一吸日行四十萬里化可謂速矣惟聖人不存不變青鸞子千歲而千歲化桃子五仕而心五化聖人賔事去物豈不欲建立於世哉有形數者懼化之不可知也萬物變遷雖互隱見氣一而已惟聖人知一而不化爪之生髮之長榮衛之行無頃刻止衆人能見之於著不見之於微賢人見之於微而不能任化聖人任化所以不化室中有常見聞矣既而之門之鄰之里之黨既而之郊之山之川見聞各異好惡隨之和競從之得失成之是以聖人動止有戒譬如大海能變化億萬蛟魚水一而已我之與物蓊然蔚然在大化中性一而已知夫性一者無人無我無死無生天下之理是或化爲非非或化爲是恩或化爲讎讎或化爲恩是以聖人居常慮變人之少也當佩乎父兄之教人之壯也當達乎朋友之箴人之老也當警乎少壯之說萬化雖移不能厄我天下之理輕者易化重者難化譬如風雲須臾變滅金玉之性歷乆不渝人之輕明者能與造化俱化而不留殆有未嘗化者存

**Interpretation**

This passage from the *Wenshi Zhenjing* (Scripture of Master Wen's Perfection) primarily discusses the distinction between worldly transformations and the Way of Sages. In the world, there are many methods to commune with spirits—such as incantations, sacrificial rites to deities, drawing talismans (Fulu), and hand seals—all capable of commanding spirits, harnessing primordial Qi, and altering phenomena. Yet those whose hearts lack sincerity struggle to truly believe in themselves, instead becoming dependent on external techniques. One who comprehends the true meaning of "sincerity" fundamentally requires no reliance on such outward forms.

In the span of a single breath, a person's Qi can traverse four hundred thousand li—such is the speed of transformation. But the Sage (one who has attained the Dao) transcends these changes entirely. Like the immortal Qingluanzi, who lived a thousand years yet maintained his youthful appearance, while ordinary people undergo five shifts in their official careers and experience five corresponding inner transformations. The Sage rises above external things—not out of unwillingness to achieve merit, but from understanding that all forms ultimately transform and fade.

Though the myriad things undergo endless transformations, they are all manifestations of the "single Qi" (the foundational energy believed in Daoism to constitute all existence). The growth of nails, the lengthening of hair, the circulation of Qi and blood—these obvious changes are visible to all. Yet only the wise perceive subtle transformations, while the Sage harmonizes with all changes without being altered themselves. Just as what one sees and hears differs between a room's interior, its doorway, the neighborhood, the countryside, or mountains and rivers—and one's preferences shift accordingly—the Sage remains steadfast in their original mind.

The ocean gives birth to countless fish species, yet all are essentially transformations of water. Humans and the myriad beings flourish within the Great Transformation (the cosmic laws of natural change), sharing the same fundamental nature. One who realizes this unity of nature transcends distinctions between self and others, life and death. In worldly affairs, right and wrong, gratitude and grudges may all transform into one another—thus the Sage maintains stability while contemplating change.

In youth, one should heed the teachings of fathers and elder brothers; in prime years, listen to friends' counsel; and in old age, remain wary of younger generations' words. Though the myriad things transform, they cannot confine the awakened. Among all phenomena, the light and insubstantial change easily, while the heavy and solid resist alteration—just as wind and clouds shift in an instant, while gold and jade endure. Those with light, bright hearts can flow with Creation (natural law) without stagnation, yet within this lies an unchanging fundamental nature.

二幼相好及其壯也相遇則不相識二壯相好及其老也相遇則不相識如雀蛤鷹鳩之化無昔無今

八籌(籌者物也)古之善揲蓍灼龜者能於今中示古古中示今高中示下下中示高小中示大大中示小一中示多多中示一人中示物物中示人我中示彼彼中示我是道也其來無今其往無古其高無蓋其低無載其大無外其小無内其本無一其末無多其外無物其内無人其近無我其遠無彼不可析不可合不可喻不可思惟其渾淪所以惟道水潜故藴爲五精火飛故達爲五臭木茂故花爲五色金堅故實爲五聲土和故滋爲五味其常五其變不可計其物五其雜不可計然則萬物在天地間不可執謂之萬不可執謂之五不可執謂之一不可執謂之非萬不可執謂之非五不可執謂之非一或合之或離之以此必形以此必數以此必氣徒自勞爾物不知我我不知物即吾心中可作萬物蓋心有所之則愛從之愛從之則精從之蓋心有所結先凝爲水心慕物涎出心悲物淚出心愧物汗出無暫而不久無久而不變水生木木生火火生土土生金金生水相攻相尅不可勝數嬰兒蘂女金樓綘宫青蛟白虎寳鼎紅爐皆此物有非此物存者鳥獸俄呦呦俄旬旬俄逃逃草木俄茁茁俄

**Interpretation**

The *Wenshi Zhenjing* (Scripture of Perfect Beginning) expounds the principle of constant transformation and mutual interchange among all things. It begins with two metaphors: two childhood friends who meet as adults yet fail to recognize each other, and two companions in their prime who encounter one another in old age as complete strangers. This mirrors phenomena like sparrows transforming into clams or falcons becoming turtledoves—changes that transcend temporal distinctions.

Ancient diviners (using yarrow stalks for "she shi" or tortoise shells for "zhuo gui" methods) could deduce the past from the present, foresee the present through the past, perceive the low from the high, and discern the vast from the minute. Such wisdom allows understanding the great through the small, the few through the many, observing things through humans and humans through things—each reflecting the other. This exemplifies the nature of Dao—transcending temporal boundaries (neither ancient nor modern), spatial limitations (neither high nor low), simultaneously infinite and infinitesimal, singular yet plural, encompassing all yet surpassing all. Dao cannot be fully captured by language or conceptual thought, for it exists as undifferentiated wholeness.

The text then illustrates universal generation through the Five Phases (Wood, Fire, Earth, Metal, Water): submerged water gestates vital essence (Jing), rising fire emits vapors, flourishing wood manifests colors, hardened metal produces sounds, and harmonized earth generates flavors. Though elemental constituents number only five, their combinatorial transformations are limitless. Thus one must avoid rigidly categorizing phenomena as "ten thousand" distinct entities, nor confine them to "five" or "one"—such divisions represent artificial attachments.

The human mind can conceive all things because where consciousness directs, emotions follow. Concentrated thoughts transform into water (as saliva flows during longing, tears during grief, or sweat during shame)—these ephemeral yet perpetual metamorphoses mirror the Five Phases' mutual engenderment and restraint (water nourishes wood, wood feeds fire, etc.). Alchemical terms like "infant and flower maiden" (symbolizing Yin-Yang energies) and "golden tower with crimson palace" (Neidan references to bodily cultivation centers) exemplify such transformations.

Concluding with birds, beasts, and plants in ceaseless metamorphosis, the passage demonstrates that nothing retains fixed form. Through vivid analogies, this text reveals Daoism's core tenet of "perpetual flux in all phenomena."

亭亭俄蕭蕭天地不能留聖人不能繫有運者存焉爾有之在彼無之在此鼓不桴則不鳴偶之在彼奇之在此桴不手則不擊均一物也衆人惑其名見物不見道賢人析其理見道不見物聖人合其天不見道不見物一道皆道不執之即道執之即物知物之僞者不必去物譬如見土牛木馬雖情存牛馬之名而心忘牛馬之實

九藥(藥者雜治也)勿輕小事小隙沉舟勿輕小物小虫毒身勿輕小人小人賊國能周小事然後能成大事能積小物然後能成大物能善小人然後能契大人天既無可必者人人又無能必者事惟去事離人則我在我惟可即可未有當繁簡可當戒忍可當勤墯可智之極者知智果不足以周物故愚辯之極者知辯果不足以喻物故訥勇之極者知勇果不足以勝物故怯天地萬物無有一物是吾之物物非我物不得不應我非我我不得不養雖應物未嘗有物雖養我未嘗有我勿曰外物然後外我勿曰外我然後外心道一而已不可序進諦毫末者不見天地之大審小音者不聞雷霆之聲見大者亦不見小見邇者亦不見遠聞大者亦不聞小聞邇者亦不聞遠聖人無所見故能無不見無所聞故能無不聞

**Interpretation**

This passage from the *Wenzhen Jing* (Scripture of Perfect Realization) expounds the core wisdom of Daoist worldview and spiritual practice, which can be understood in modern terms as follows:

The operations of heaven, earth, and all things follow their inherent patterns—even sages cannot forcibly alter them. Like the relationship between a drumstick (fu) and a drum, seemingly separate objects are actually interdependent. Ordinary people see only concrete things, the wise perceive the principles behind phenomena, while sages unite with the Dao (the Way), transcending the distinction between "Dao" and "things"—non-attachment embodies the Dao, while attachment reduces one to mundane existence.

Those who understand the illusory nature of phenomena need not deliberately reject external objects, just as one seeing clay oxen or wooden horses knows they're not real livestock yet doesn't intentionally destroy them. The "nine medicines" mentioned here refer to comprehensive cultivation methods in spiritual practice.

In daily life: minor oversights may lead to major disasters, small insects can be deadly, and petty individuals may endanger nations. Handling small matters well enables great achievements; accumulating small things forms grand vessels; properly interacting with petty people aligns with the great Dao. Heaven's Dao is unpredictable, human affairs uncertain—only by transcending attachments to objects and social entanglements can one preserve true selfhood.

Genuine wisdom lies in recognizing the limits of cleverness—thus great wisdom appears foolish. The most eloquent understand language's constraints—thus supreme eloquence seems inarticulate. The bravest know force can't resolve everything—thus ultimate courage appears timid.

Nothing truly belongs to me, yet I must coexist with all things. While interacting with phenomena, remain unbound by them; while nurturing the self, avoid self-attachment. Don't assume rejecting externals brings liberation, nor imagine abandoning selfhood eliminates clinging. The great Dao is supremely simple—it has no graduated progression methods.

Obsessing over details blinds one to heaven-earth's vastness; fixating on faint sounds deafens one to thunder. Similarly, focusing solely on the big overlooks the small; seeing only the near obscures the far. Sages, by not straining to see, perceive everything; by not forcing hearing, apprehend all sounds. This illustrates the Daoist realm of "Wuwei (non-action) yet nothing remains undone."

目之所見不知其幾何或愛金或愛玉是執一色爲目也耳之所聞不知其幾何或愛鐘或愛鼓是執一身爲耳也惟聖人不慕之不拒之不處之善今者可以行古善末者可以立本狡勝賊能捕賊勇勝虎能捕虎能克己乃能成己能勝物乃能利物能忘道乃能有道函堅則物必毁之剛斯折矣刀利則物必摧之鋭斯挫矣威鳳以難見爲神是以聖人以深爲根走麝以遺香不捕是以聖人以約爲紀缾有二竅水實之則倒瀉閉一則水不下蓋不升則不降井雖千仞汲之水上蓋不降則不升是以聖人不先物人之有失雖已受害於已失之後乆之竊議於未失之前惟其不恃己聰明而兼人之聰明自然無我而兼天下之我終身行之可以不失古今之俗不同東西南北之俗又不同至於一家一身之善又不同吾豈執一豫格後世哉惟隨時同俗先機後事捐忿塞慾簡物恕人權其輕重而爲之自然合神不測契道無方有道交者有德交者有事交者道交者父子也出於是非賢愚之外故乆德交者則有是非賢愚矣故或合或離事交者合則離

**Interpretation**

The eyes perceive countless things—some covet gold, others jade—yet all are confined by a singular hue. The ears hear endless sounds—some favor bells, others drums—yet all are limited to a single tone. Only the sage who has attained the Dao neither blindly pursues these things nor deliberately rejects them, nor does he become ensnared by them.

One who excels in grasping the present moment can inherit the wisdom of the ancients; one who excels in handling details can establish a solid foundation. Just as a cunning hunter captures thieves and a bold hunter subdues tigers, only those who can restrain their selfish desires can truly fulfill themselves. Only those who transcend the constraints of external things can truly benefit all beings. Only those who forget the superficial forms of the Dao can truly comprehend its profound essence.

A vessel that is too hard is more likely to shatter; what is rigid is often the first to break. A blade that is too sharp is more likely to dull; what is pointed is often the first to wear away. The phoenix is revered because it is rare—thus, the sage takes depth as his foundation. The musk deer is not caught because it leaves behind its scent—thus, the sage takes simplicity as his guiding principle.

When a bottle has two holes, water leaks from both sides; block one, and the water is preserved. Though a well may be a thousand fathoms deep, only when the bucket is lowered can water be drawn. Therefore, the sage never acts before external circumstances demand it.

After a person errs, harm has already been done, but the root of the mistake was planted even earlier. Only by not clinging to one’s own views and absorbing the wisdom of others can one naturally reach a state of selflessness and embrace the world. Practicing this principle throughout life ensures that faults are avoided.

Customs differ between past and present, and traditions vary from east to west—even within families and individuals, virtues are unique. How can I impose a single fixed standard on future generations? Only by adapting to the times, conforming to customs, preparing before events unfold, calming anger, restraining desires, treating others with generosity, and weighing priorities in handling affairs can one naturally align with the inscrutable workings of Heaven.

Human interactions fall into three categories: those based on the Dao, those based on De (Virtue), and those based on affairs. Interactions rooted in the Dao are like the innate bond between father and child, transcending distinctions of right and wrong, wisdom and folly—thus, they endure. Interactions rooted in De involve judgments of right and wrong, wisdom and folly—thus, they may unite or divide. Superficial alliances formed for the sake of affairs will ultimately dissolve.

勿以拙陋曰道之質當樂敏捷勿以愚暗曰道之晦當樂輕明勿以傲易曰道之高當樂和同勿以汗漫曰道之廣當樂要怠勿以幽憂曰道之寂當樂悦豫古人之言學之多弊不可不救不可非世是己不可卑人尊己不可輕忽道己不可訕謗德己不可鄙猥才己困天下之智者不在智而在愚窮天下之辯者不在辯而在訥伏天下之勇者不在勇而在怯天不能春蓮冬菊是以聖人不違時地不能洛橘汶貉是以聖人不違俗聖人不能使手步足握是以聖人不違我所長聖人不能使魚飛禽馳是以聖人不違人所長夫如是者可動可止可晦可明惟不可拘所以爲道少言者不爲人所忌少行者不爲人所短少智者不爲人所勞少能者不爲人所役操之以誠行之以簡待之以恕應之以默吾道不窮謀之于事斷之以理作之于人成之于天事師于今理師于古事同于人道獨于己金玉難捐土石易捨學道之士遇微言妙行慎勿執之是可爲而不可執若執之者腹心之疾無藥可療人不明於急務而從事於多務它務奇務者窮困灾厄及之殊不知道無不在不可捨此就彼天下之理捨親就疏捨本就末捨賢就愚捨近就遠可暫而已乆則害生

**Interpretation**

Do not mistake clumsiness and crudeness for the essence of Dao—instead, value agility and swiftness. Do not equate ignorance and darkness with Dao's obscurity—rather, appreciate lightness and clarity. Do not regard arrogance and carelessness as Dao's transcendence—instead, cherish harmony and unity. Do not view aimlessness and boundlessness as Dao's vastness—rather, favor conciseness and simplicity. Do not mistake melancholy and sorrow for Dao's stillness—instead, embrace joy and contentment. When the ancients spoke of cultivating Dao, they often fell into many pitfalls—these must be corrected.

Those who cultivate Dao must not reject the mundane to elevate themselves, nor belittle others to glorify themselves. They must not casually disregard Dao’s principles, nor slander and defame virtue. They must not scorn and disdain talent.

What truly confounds the world’s wise is not wisdom but simplicity; what silences the world’s eloquent is not eloquence but reticence; what subdues the world’s brave is not courage but timidity. Heaven cannot make the lotus bloom in spring or the chrysanthemum flourish in winter—thus, the sage does not defy the seasons. Earth cannot make the oranges of Luoyang grow in the waters of Wen—thus, the sage does not defy customs. The sage cannot make hands walk or feet grasp—thus, the sage does not defy their own strengths. The sage cannot make fish fly or beasts run—thus, the sage does not defy the strengths of others. Only by acting when it is time to act, stopping when it is time to stop, withdrawing when it is time to withdraw, and emerging when it is time to emerge—yet never being constrained—can one embody the true Dao.

Those who speak little are seldom distrusted; those who act little are seldom blamed; those who show little cleverness are seldom burdened; those who display little talent are seldom exploited.

Hold fast with sincerity, act with simplicity, treat others with generosity, and respond with silence—thus, the path of Dao will never be exhausted.

Plan affairs based on reality; judge principles according to ancient wisdom. Tasks must be accomplished through cooperation, but success or failure depends on Heaven’s will. Learn from the present when acting, but emulate the ancients when discerning truth. Work in harmony with others, yet cultivate Dao in solitude.

Gold and jade are hard to relinquish; dirt and stones are easy to discard. When seekers of Dao encounter subtle words and mysterious deeds, they must not cling to them. These may be referenced but not fixated upon—for fixation is like an incurable illness of the heart.

Some fail to focus on what is urgent, instead chasing after trivialities, distractions, and novelties, only to end in poverty and calamity. They do not realize that Dao is omnipresent—one must not abandon the root to pursue the branches.

In the principles of the world, to forsake the near for the distant, the root for the tip, the wise for the foolish, or the close for the far—though perhaps temporarily permissible—will, in the long run, surely harm life itself.

昔之論道者或曰凝寂或曰邃深或曰澄徹或曰空同或曰晦冥慎勿遇此而生怖退天下至理竟非言意苟知非言非意在彼微言妙意之上乃契吾說聖人大言金玉小言桔梗芣苢用之當桔梗苤莒生之不當金玉斃之言某事者甲言利乙言害丙言或利或害丁言俱利俱害必居一於此矣喻道者不言事有在事言有理道無在道言無理知言無理則言言皆道不知言無理雖執至言爲梗爲醫疑當作翳不信愚人易不信賢人難不信賢人易不信聖人難不信一聖人易不信千聖人難夫不信千聖人者外不見人内不見我上不見道下不見事聖人言蒙蒙所以使人聾聖人言冥冥所以使人盲聖人言沉沉所以使人瘖惟聾則不聞聲惟盲則不見色惟瘖則不音言不聞聲者不聞道不聞事不聞我不見色者不見道不見事不見我不音言者不言道不言事不言我人徒知僞得之中有眞失殊不知眞得之中有眞失徒知僞是之中有眞非殊不知眞是之中有眞非言道者如言夢夫言夢者曰如此金玉如此器皿如此禽獸言者能言之不能取而與之聽者能聞之不能受而得之惟善聽者不泥不辯圓爾道方爾德平爾行鋭爾事無上妙道文始

**Interpretation**

In ancient discussions of the Dao, some described it as congealed stillness, others as profound and unfathomable, some as crystal clarity, others as empty unity, and still others as obscure darkness. Yet one should never shrink back in fear upon hearing these descriptions. The fundamental truth of the universe ultimately cannot be fully expressed through words. Only by realizing that this truth exists beyond language and conceptual thought, transcending subtle phrases and profound ideas, can one truly align with the essential teaching I wish to convey.

The sages (those who have attained the Dao) speak precious words like gold and jade, while their ordinary speech resembles common herbs like platycodon and plantain. Used appropriately, even these humble plants can save lives; used improperly, gold and jade may bring harm.

When discussing any matter, one person may claim benefits, another may point out harms, a third may see both advantages and disadvantages, while a fourth may insist on their simultaneous existence—it must fall into one of these categories. Yet those who truly comprehend the Dao do not cling to such debates. Specific things follow discernible patterns, but the Great Dao itself has no fixed form. Those who understand that language cannot fully capture the Dao speak in ways always aligned with it; those who lack this understanding, even when wielding the most profound teachings, create obstacles instead.

The foolish easily distrust others, while the virtuous prove difficult to convince; it's easier to make a worthy person doubt one sage than to make them doubt a thousand. Those who would doubt even a thousand sages see neither others externally nor themselves internally, comprehending neither the Great Dao above nor concrete realities below.

The sage's words sound indistinct to prevent attachment to hearing; they appear profoundly obscure to prevent attachment to sight; they feel weighty and opaque to prevent attachment to language. Only by not clinging to hearing can one avoid chasing mere principles, objects, or self; only by not clinging to sight can one avoid fixating on appearances; only by not clinging to speech can one avoid fruitless debate.

People recognize how false gains contain true losses, yet fail to see how true gains may harbor genuine deficiencies; they know how wrong judgments contain correct negations, yet don't understand how right judgments may include actual errors. Discussing the Dao resembles speaking of dreams: the dreamer recounts quantities of gold, jade, vessels, and animals—the speaker can describe but not produce them, the listener can hear but not obtain them. Only skilled listeners neither cling to words nor descend into contention.

Make your Dao perfectly round without obstruction, your De (Virtue) perfectly square with measure, your actions balanced and harmonious, your undertakings precise and decisive. This constitutes the supreme wondrous Dao, the very essence of the Wenzhen Scripture.

眞經

---

原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5c0048/