---
title: "洞靈真經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5c0050/"
canonical: "https://daozang.app/en/text/KR5c0050/"
lang: "en"
edition:
  - "Source: Kanripo (Kyoto University)"
  - "Daozang section: 洞神部"
  - "Kanripo ID: KR5c0050"
  - "Base edition (Kanripo): 正統道藏・涵芬樓版 (HFL)"
  - "Witness (Kanripo): 正統道藏・涵芬樓版 (HFL)"
  - "Size: 1 volume · 11,271 characters"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《洞靈真經》

Dongshen 洞神部 · 1 volumes · 11,271 characters

## About this edition

- **Source**: Kanripo (Kyoto University)
- **Daozang section**: 洞神部
- **Kanripo ID**: [`KR5c0050`](https://github.com/kanripo/KR5c0050)
- **Base edition (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`)
- **Witness (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`)
- **Size**: 1 volume · 11,271 characters

## Vol. 1

庚桑子貞一老子之役有庚桑楚者陳人也偏得老子之道居畏壘之山其臣之畫然知者去之其妾之絜然仁者遠之擁腫之與居鞅掌之爲使居三年畏壘大壤後游昊隱毗陵盂峯道成仙去後有漢輔光張天師唐張果老相繼隱修因號張公壇福地古建洞靈觀宋改天申萬壽宫著書九篇號庚桑子一名亢倉子唐封洞靈眞人書爲洞靈眞經洞靈眞經

全道篇第一亢倉子居羽山之顔三年俗無疵癘而仍穀熟其俗竊相謂曰亢倉子始來吾鮮然異之今吾日計之不足歲計之有餘其或聖者耶盍相與尸而祝之社而稷之乎亢倉子聞之色有不釋其徒黶啜從而啓之亢倉子曰吾聞至人尸居環堵之室而百姓猖狂不知其所如往今以羽俗子父竊竊焉將俎豆予我其的之人耶吾是以不釋於老聃之言黶啜曰不者夫尋常之污巨魚無所還其體而鯢鰌(音/爲)之制步仞之丘巨獸無所隱其軀而㜸狐之祥且也尊賢𡷮(音/事)能嚮善就利自堯舜以固然而况羽俗乎先生其聽矣亢倉子曰譆來夫二子者知乎函車之獸介而離山罔罟制之吞舟之魚蕩而失水螻蟻苦之故鳥獸居欲其高魚鱉居欲其深夫全其形生之人藏其身也亦不厭深渺而已吾語若大亂之本祖乎堯舜之間其音終存乎千代

**Interpretation**

This passage recounts the cultivation journey and philosophical teachings of the Daoist figure Gengsang Chu, also known as Kangcangzi.

As a disciple of Laozi from the state of Chen, Gengsang Chu received the true transmission from his master before retreating to Mount Weilei. There, he dismissed ministers who prided themselves on cleverness and distanced himself from attendants who flaunted their righteousness, choosing instead to dwell only with simple, guileless folk. After three years, the region around Mount Weilei enjoyed abundant harvests. Later, he traveled to Wu territory, eventually attaining immortality while residing in Meng Peak of Piling.

Historical records show that later Daoist adepts like Fuguang and Celestial Master Zhang (Tianshi Zhang) during the Han dynasty, as well as Zhang Guolao of the Tang dynasty, all practiced asceticism in this same area, which became known as the "Blessed Land of Elder Zhang's Altar." During the Song dynasty, the Dongling Temple was established here, later renamed Tianshen Longevity Palace. Gengsang Chu authored nine treatises collectively titled *Gengsangzi* or *Kangcangzi*. The Tang court honored him as "Perfected Lord of the Cavernous Numen" (Dongling Zhenren), and his works were canonized as the *Scripture of Cavernous Numen*.

The *Complete Dao Chapter* documents Kangcangzi's three-year seclusion at Mount Yu, during which the region enjoyed favorable weather and bumper crops. The locals privately remarked that since Kangcangzi's arrival, though no daily changes were noticeable, their annual harvests had grown exceptionally abundant. Suspecting he might be a sage, they proposed making offerings to him. This displeased Kangcangzi greatly.

His disciple Yancuo explained: "Just as giant fish need deep waters to move freely and small foxes thrive on modest hills, it's natural for people to venerate worthiness—a tradition dating back to Yao and Shun's era." But Kangcangzi replied: "Do you not understand? Colossal beasts that pull chariots become ensnared when leaving mountains; ship-swallowing fish get devoured by ants when stranded ashore. Birds and beasts belong on high ground, fish and turtles in the depths. Those preserving their vital nature must dwell in profound seclusion. I tell you: the roots of the world's disorder began with Yao and Shun's governance—a truth that will remain valid for millennia."

This narrative embodies the Daoist philosophy of "reclusive withdrawal from society," advocating that genuine cultivators should shun worldly veneration and maintain a humble, hermetic existence. The passage illustrates core Daoist principles through Kangcangzi's rejection of public acclaim, emphasizing alignment with natural patterns (ziran) over Confucian models of sage-kingship. His ecological metaphors underscore the Daoist view that true power (De) flourishes through unobtrusive harmony with one's innate environment, not through social recognition.

之後千代之後必有人與人相食者矣言未

南子榮之樗色蹵然膝席曰樗年運而長矣將奚以託業以𡷮斯言亢倉子曰全汝形抱汝生无使汝思慮營營若此緒年或可以及此言雖然吾才小不足以化子子胡不南謁吾師聃亢倉子既謝榮之樗不釋羽俗而龍已乎天下水之性欲清土者抇之故不得清人之性欲壽物者抇之故不得壽物也者所以養性也今世之惑者多以性養物則不知輕重也是故聖人之於聲色滋味也利於性則取之害於性則捐之此全性之道也萬人操弓□(音/共)䠶(音/射)一招招无不中萬物章章以害一生生無不傷故聖人之制萬物也全其天也天全則神全矣神全之人不慮而通不謀而當精照無外志凝宇宙德若天墜然上爲天子而不驕下爲匹夫而不惛此之爲全道之人心平正不爲外物所誘曰清清而能乆則明明而能乆則虚虚則道全而居之秦佚死亢倉子哭之其没曰天下皆死先生何哭也亢倉子曰天下皆哭安得不哭其伇曰哭者必哀而先生未始哀何也亢倉子曰舉天之下吾無與樂安所取哀蛻墜之謂水蛻水之謂氣蛻氣之謂虚蛻虚之謂道虚者道之體靖者道之地理者道之綱識者道之目道所以保神德所以弘量禮所以齊儀物所以養體好質白之物者以黑爲污好質黑

**Interpretation**

This passage is from the *Dongling Zhenjing* (Scripture of the Cavern Spirit), recording a dialogue between Kangcangzi (a Daoist figure) and Nanrong Chu (also known as Nanzi Rong's Fool), discussing the principles of preserving innate nature and cultivating body and mind.

Seeing Nanrong Chu kneeling with a troubled expression, Kangcangzi advised him: "Preserve your physical form, nurture your life, and do not exhaust yourself with endless worries. This may allow you to live longer. However, my abilities are limited—I cannot fully enlighten you. Why not travel south to visit my teacher, Laozi (Dan)?"

Here, the text presents a core Daoist idea: human nature inherently seeks longevity, but external distractions make it difficult to achieve. External things should nourish life, yet people today exhaust their lives chasing them—a reversal of priorities. The attitude of sages toward sensory pleasures is clear: they accept what benefits life and reject what harms it. This is the method of preserving innate nature.

An analogy is given: if ten thousand people shoot arrows at the same target, it will be riddled with holes. Similarly, if all things deplete life, how can life remain unharmed? Thus, the sage’s principle in dealing with all things is to preserve their innate nature. Preserving innate nature preserves the spirit (Shen). Such a person comprehends things without deliberate thought and acts appropriately without planning. Their spiritual state is like the sun and moon illuminating all, their will encompassing the cosmos, and their virtue (De) as vast as heaven and earth. Such a person, whether emperor or commoner, remains free from pride or despair—this is one who has attained the Dao (Dao).

The text then describes the process of cultivating the mind: a tranquil mind endures, endurance leads to clarity, clarity leads to emptiness, and emptiness leads to unity with the Dao. Here, "emptiness" is explained as the essence of the Dao, "tranquility" as its foundation, "principle" as its guiding thread, and "awareness" as its manifestation. The Dao preserves the spirit, De expands the heart, ritual (Li) regulates conduct, and material things nourish the body.

A profound analogy concludes the passage: those who favor white see black as defilement, while those who favor black see white as defilement—both are forms of attachment. This implies that Daoist cultivation transcends such dualistic thinking. When Qin Yi died, Kangcangzi wept. Asked why he wept, he replied, "All under heaven weep for death—how can I not?" Yet others pointed out his grief was not genuine. He explained, "The whole world lacks those who share my joy—how, then, could sorrow arise?" This exchange reflects the Daoist transcendence of worldly emotions.

之物者以白烏污吾又安知天下之正潔污哉由是不生物之潔污矣夫瞀視者以黈烏赤以蒼爲玄吾乃今所謂皂白安知識者不以烏赬黄吾又安知天下之正色哉由是不遁物之色矣夫好貨甚者不見他物之可好好馬甚者不見他物之可好好書甚者不見他物之可好吾又安知天下之果可好者果可惡者哉由是不見物之可以保戀矣無能滑吾仧(音/長)矣陳懷君柳使其大夫禱行聘於魯叔孫卿私曰吾國有聖人若知之乎陳大夫曰奚以果明其聖叔孫卿曰能廢心而用形陳大夫曰弊邑則小亦有聖人異於所聞曰聖人誰陳大夫曰有亢倉子者偏得老聃之道其能用耳眎而目聽定公聞而異焉使叔孫氏報聘且致亢倉子待以上卿之禮亢倉子至賔于亞寢魯公卑辭以問之亢倉子曰吾能聽視不用耳目非能易耳目之所用告者過也公曰孰如是寡人增異矣其道若何寡人果願聞之亢倉子曰我體合於心心合於氣氣合於神神合於無其有介然之有唯然之音雖遠際八荒之表邇在眉睫之内來干我者吾必盡知之迺不知是我七竅手足之所覺六腑五臟心慮之所知其自知而已矣

用道篇第二天不可信墜不可信人不可信心不可信惟道可信賢主秀士豈可知哉昔者桀信天與

**Interpretation**

This passage employs vivid metaphors to reveal the limitations of human perception and the realm of Daoist cultivation.

The text first uses color perception as an analogy: some mistake white birds for being soiled, perceive yellow as red, or see blue as black. This demonstrates the unreliability of sensory judgments—what appears as "clear-cut black and white" is actually filled with subjectivity. Similarly, those overly obsessed with certain things (be it treasures, fine horses, or books) become blind to the value of other matters. A true Dao cultivator understands that nothing in existence has absolute good or bad qualities, and thus remains unattached to external objects.

The narrative then recounts the story of Kangcangzi, an accomplished Daoist master (successor to Laozi's lineage) who could "see with his ears and hear with his eyes." When the ruler of Lu inquired about this ability, Kangcangzi explained it wasn't literal sensory swapping, but rather attainment of the supreme state where "body and mind become one": the physical form merges with consciousness, consciousness merges with Qi (vital energy), Qi merges with Shen (spirit), and Shen ultimately dissolves into emptiness. In this state, all phenomena—whether near or far—can be perceived naturally, transcending ordinary sensory functions and rational thought.

The second section, "Applying the Dao," directly points out that nothing in heaven and earth (including human minds) can be blindly trusted—only the Dao (the Way) is ultimately real. Citing the historical example of the tyrant Jie of Xia who perished through blind faith in the Mandate of Heaven, the text implies that true cultivators must transcend superficial perceptions and return to the essence of the Great Dao. Both enlightened rulers and genuine Dao practitioners comprehend this profound truth.

其祖四海已不勤於道天奪其國以授殷紂亦信天與其祖四海已不躬於道天奪其國以授周今夫墯𣎭(音/農)信墜實生百穀不力於其道墜竊其菓稼而荒翳之齊后信人之性酬讓不明於其道舉全境以付人人實鴟義而有其國凡人不修其道隨其心而師之營欲茂滋灾疾朋釁戕身損壽心斯害之矣故曰唯道可信天墜非道不能悠乆蒼生非賢不能靖順庶政非材不能龢理夫用道之人不露其用福滋萬物歸功無有神融業茂靈慶悠長知而辨之謂之識知而不辨謂之道識以理人道以安人夫鷄音辰而作負日任勞流汗灑墜夜分僅息𣎭夫之道也俯拾仰取鋭心錐撮力思搏精希求利潤賈竪之道也嚥氣谷神宰思損慮超遥輕舉日精鍊仙高士之道也剸情耑想畢志所事倫揆忘寢謀效位司人臣之道也清心省念察驗近習務求才良以安萬姓人主之道也若由是類之各順序其志度不替𡫩(音/塞)其業履是爲天下有道導筋骨則形全翦情欲則神全靖言語則福全音尅此三全是謂清賢道德盛則鬼神助信義敦則君子合禮義備則小人懷有識者自是無識者亦自是有道者靜默闇鈍者亦靜默物固有似是而非似非而是先號後笑始吉絡凶身可親而才不堪親才可敬而身不堪敬敬甚則不親親甚則不敬親

**Interpretation**

This scripture elucidates the importance of the Dao through historical anecdotes and natural phenomena. It recounts how King Zhou of Shang and the ancestors of the Zhou dynasty lost their kingdoms by failing to follow the Heavenly Dao. Just as farmland becomes barren when peasants neglect proper cultivation, the ruler of Qi—who failed to understand human nature's essence and entrusted his state to unworthy hands—saw his power usurped by wicked men.

When ordinary people neglect moral cultivation (De) and act recklessly, they invite calamities, illnesses, and even shortened lifespans. These misfortunes stem from inner moral deviation. Thus, only the Dao proves truly trustworthy. Without the Dao, neither heaven-earth nor the myriad things can endure; without virtuous rulers, the people find no peace; without capable ministers, governance cannot be properly administered.

The text outlines five distinct ways of being: peasants labor diligently, merchants calculate meticulously, Daoist practitioners refine Qi (vital energy) and nurture Shen (spirit), ministers serve with loyalty, and sovereigns appoint the worthy. When each fulfills their proper role without overstepping, universal harmony prevails.

For self-cultivation, three principles matter: physical exercise strengthens the body, tempering desires vitalizes the spirit, and guarded speech preserves blessings. Those who embody these become upright sages. The virtuous gain assistance from spirits and deities, the sincere befriend noble persons, and the ritually proper transform petty minds.

Finally, the text reveals how worldly matters often invert appearance and reality: the seemingly clever prove foolish, while the apparently dull may conceal great wisdom; auspicious beginnings sometimes end in peril. Some are fit for companionship but not responsibility, others deserve respect but not closeness. Excessive reverence breeds distance, while undue familiarity erodes respect.

之而踈踈之而親恩甚則怨生愛多則憎至有以速爲貴有以緩爲貴有以直爲貴有以□(音/曲)爲貴百事之宜其由甚微不可不知是故智者難之靜則神通窮則意通貴則語通富則身通理勢然也同道者相愛同蓻者相嫉同與者相愛同取者相嫉同病者相愛同壯者相嫉人情自然也才多而好謙貧賤而不諂處勞而不爲辱貴富而益恭勤可謂有德者也

政道篇第三人無法以知天之四時寒暑日月星□之所行若知天之四時寒暑日月星□之所行當則諸生血氣之類皆得其處而安其産矣人臣亦無法以知主之賞罰爵禄之所加若知主之賞罰爵禄之所加宜則親疏遠近賢不肖皆盡其才力而以爲用矣信全則天下安信失則天下危夫百姓勤勞財物殫盡則爭害之心生而不相信矣人不相信由政之不平也政之不平吏之辠也吏之有辠刑賞不齊也刑賞不齊主不勤明也夫主勤明則刑賞一刑賞一則吏奉法吏奉法則政下宣政下宣則民得其所而交相信矣是知天下不相信者由主不勤明也亢倉子居息壤五年靈王使祭公致篚帛與紉璐曰余末小子否德忝位水旱不時藉爲人若何以禳之亢倉子曰水陰沴也陰於國政類刑人事類私旱陽過也陽於國政類德人事類盈楚以烏凡

**Interpretation**

This scripture expounds on two fundamental principles: the way of interpersonal relationships and the art of governance.

Regarding human relationships, the text observes that excessive closeness breeds estrangement, while forced intimacy fosters resentment. All things in the world possess their own natural rhythms—some value swiftness, others gradualness; some thrive through directness, others through subtlety. The wise commune with the divine in stillness, comprehend truth through adversity, speak with authority when honored, and maintain physical well-being in prosperity. Those sharing common aspirations naturally draw close, practitioners of the same craft often envy one another, people in similar circumstances sympathize mutually, while equally powerful individuals harbor mutual suspicion—such is human nature. The truly virtuous, though gifted, remain humble; though impoverished, never grovel; though laboring intensely, feel no disgrace; and when attaining wealth and status, grow ever more reverent.

In matters of statecraft, the scripture emphasizes that a ruler who fails to perceive subtleties as clearly as the changing seasons or the motion of sun and moon cannot ensure his people's welfare. Ministers who misjudge their sovereign's standards for rewards and punishments cannot properly employ talent. Integrity forms governance's foundation—when rulers keep faith, the realm stabilizes; when trust breaks, danger arises. If people toil endlessly yet see resources exhausted, contention emerges and mutual trust dissolves. This distrust originates in inequitable policies, which stem from officials neglecting duties, which in turn arises from inconsistent rewards and punishments—ultimately traceable to the sovereign's lack of diligence and wisdom. Only through the ruler's vigilant discernment can fair judgment prevail; with consistent judgment, officials uphold laws; with lawful officials, policies take effect; with effective policies, people find their rightful place and mutual trust flourishes.

The passage concludes with an account of Kangcangzi (a Daoist recluse) dwelling for five years in Xirang, where King Ling of Chu sent Minister Ji bearing gifts to inquire about preventing floods and droughts. Kangcangzi responded: Floods (yin phenomena) correspond to harsh governance and excessive selfishness in human affairs; droughts (yang phenomena) relate to virtue's absence in governance and unchecked arrogance in conduct—implying natural disasters mirror political failings.

遭水旱天子宜正刑修德百官宜去私戒盈則以類而消百福日至矣鄭有胡之封珪戎弓異時失同於荆荆曰必得封珪戎弓不然臨兵于汝鄭君病之駕見亢倉子曰封珪戎弓先君得之胡綿代功寳傳章翼嗣今荆恃大而曰必得不然臨兵國危矣寡人欲以他封珪戎弓往若之何亢倉子曰君其少安今是楚亦有寳於此飾楚之寳以貰罪於君楚所不能爲君必致夫眞今荆以淺鮮之過而負其威刑申逞不直以耗敚與國荆失諸侯於是乎在諸侯聞之將警勸備倫比勤明會同上義固存鄭爲首君姑待之豈必非福於是以胡珪戎弓往未至郢荆人聞之曰彼用聖人之訓辭吾焉取此以暴不直於天下而令諸侯實生心焉遽返其賂而益善鄭焉人之情欲生而惡死欲安而惡危欲榮而惡辱天下之人得其欲則樂樂則安不得其欲則苦苦則危若人主放其欲則百吏庶仧具展其欲百吏庶仧具展其欲則天下之人貧者竭其力富者竭其財四人失其序皆不得其欲矣天下之人不得其欲則相與携持保抱逋逃隱蔽漂𣹭(音/流)捃采以祈性命吏又從而捕之是故不勝其危苦因有群聚背叛之心生若群聚背叛之心生則國非其國也勿貪户口百姓汝走勿壯城池百姓汝疲賦歛不中窮者日窮刑罰且二貴者日貴科禁不行

**Interpretation**

The passage recounts a diplomatic dispute between the states of Zheng and Chu over the fenggui (a jade ritual object symbolizing authority) and ronggong (war bows), along with the governance advice offered by Kangcangzi, a Daoist figure.

When Zheng faced military threats from Chu demanding the surrender of these royal heirlooms, the ruler of Zheng grew deeply concerned. Kangcangzi analyzed the situation: Chu, relying solely on its current strength to intimidate neighboring states, had already alienated the allegiance of other feudal lords. He advised the Zheng ruler to refrain from immediate action, pointing out that Chu itself possessed treasures of its own. If Zheng were to yield its treasures now in a show of weakness, it would only embolden Chu to make further demands. Instead, he suggested waiting until other states recognized Chu’s unjust behavior, at which point they would naturally unite to support Zheng.

As predicted, when Zheng prepared to hand over the treasures, Chu learned that Zheng had invoked the wisdom of the sages in its response. Fearing condemnation as a tyrant by the wider realm, Chu immediately returned the demanded items and even sought to improve relations with Zheng.

The latter part expounds on principles of governance: Human nature instinctively seeks benefit and avoids harm. If a ruler indulges personal desires, officials at all levels will emulate this behavior and exploit the common people. The wealthy are drained of their resources, while the poor are exhausted by forced labor. When social order collapses, the people will flee or revolt. Therefore, a ruler must not prioritize population taxes to drive the people, nor exhaust them with excessive construction of city walls. Unfair taxation and punishments will only widen the gap between rich and poor, ultimately causing the state to lose the people’s trust.

Kangcangzi concludes with a warning: Unreasonable laws are like empty decrees without real enforcement. What truly matters is ensuring the people’s peace and prosperity.

國則以傾官吏非才則寛猛失所或與百姓爭利由是狡詐之心生所以百姓姦而難知天下難知則上人疑上人疑則下益惑下既惑則官長勞官長勞則賞不足勸刑不能禁易動而難靜此由官不得人故也政術至要力於審士士有才行比於一鄉委之鄉才行比於一縣委之縣才行比於一□(音/州)委之行才行比於一國委之國政而後迺能無伏士矣人有惡戾於鄉者則以誨之不改是爲惡戾於縣則撻之不改是爲惡戾於□則移之不改是爲惡戾於國則誅之而後迺能無逆節矣誠如是舉天下之人一一胷懷無有干背慆慢之萌矣此之謂靖人凡爲天下之務莫大求士士之待求莫善通政通政之善莫若靖人靖人之才蓋以文章考之百不四五以言論考之十或一二以神氣靖作態度考之十全八九是皆賢王慶世明識裁擇所能爾也夫下王危世以文章取士則翦巧綺濫益至而正雅音素實益藏矣以言論取士則浮掞游飾益來而謇諤諍直益晦矣以神氣靖作態度取士則外正内邪益尊而清修明實益隱矣若然者賢愈到政愈僻令愈勤人愈亂矣夫天下至大器也帝王至重位也得士則靖失士則亂人主勞於求賢逸於任使於呼守天聚人者其胡可以不事誠於士乎人情失宜主所深恤失宜之大莫痛刑獄夫

**Interpretation**

When a state appoints incompetent officials, its policies become erratic—oscillating between excessive leniency and harshness—and may even descend into exploiting the people. This breeds cunning minds, turning the populace deceitful and unpredictable. When the people become inscrutable, rulers grow suspicious; suspicion begets confusion among subordinates; confusion exhausts officials in futile efforts; and exhausted officials render rewards insufficient to encourage virtue or punishments inadequate to deter vice. The people grow restless and hard to pacify—all due to improper appointments.

The essence of governance lies in prudent talent selection. Assess candidates by tier: those fit to govern a village should manage village affairs; those suited for a county should oversee county duties; those capable of administering a prefecture should lead prefectural matters; and those qualified to govern the nation should be entrusted with state affairs. This ensures no talent is overlooked.

Similarly, address wrongdoing proportionally: educate offenders at the village level; flog the unrepentant at the county level; exile the persistently defiant to remote regions; and execute those who persist nationally. Only thus can rebellion be eradicated.

With such appointments, the people will embrace openness, free from defiance or arrogance. This is called "pacifying the people" (Jingren). The paramount task of governance is recruiting worthy individuals, and the best method is evaluating their administrative competence—which hinges on their ability to stabilize public sentiment.

Selecting talent through written exams yields barely four or five qualified candidates out of a hundred; assessing through speech may identify one or two in ten; but observing demeanor and bearing ensures accuracy in eight or nine out of ten selections. This reflects the discernment of sage rulers in prosperous eras. In decline, rulers who rely solely on written tests foster flashy artifice, burying genuine, unadorned scholarship; those who prioritize eloquence attract empty talkers while sidelining forthright advisors; and those who judge by appearance elevate the outwardly upright but inwardly corrupt, neglecting truly virtuous individuals. Thus, the more "talent" recruited, the more governance deviates; the more policies enacted, the greater the public chaos.

The realm is the most vital vessel; the imperial throne, the most exalted seat. With worthy individuals, the state stabilizes; without them, chaos reigns. Rulers must devote themselves to seeking talent and trust their appointments fully. Alas! Those who wish to uphold the Mandate of Heaven and unite the people—how can they not treat the worthy with utmost sincerity?

Among all human failings, none demands a ruler’s gravest concern more than the miscarriage of justice.

明達之才將欲聽訟或誘之以詐或脅之以威或開之以情或苦之以戮雖作設權異而必也公平故使天下之人生無所於德死無所於怨夫秉國建吏持刑若此可謂至官至官之世群情和正諸産咸宜愛敬交深上下條固不可揺蕩有類一家苟有違順陵逆安得動哉平王反正既宅天邑務求才良等聞一善喜豫連日左右侍僕累言大臣有賢異者如是踰歲王曰余一人于德不明務求賢異益恐山澤遺逸不舉豈樂聞善以自閉塞哉迺者仄媚僕臣累譽權任頗階左右意余孱昧無能斷明徒唯音共和依違浸長自賢敗德莫此爲多不時匡遏就滋固黨於是弃左右近習三人市貶庶司尹仧五人曰無令臣君者附下罔上持禄阿意天下聞之稱爲齊明海南之西歸者七國至理之世輿服純𦃚憲令寛簡禁網踈闊夫輿服純𦃚則人不勝羨憲令寬簡則俗無忌諱禁網疏闊則易避難犯若人不勝羨則嗜欲希微而服役樂業矣俗無忌諱則抑閉開舒而歡欣交通矣易避難犯則好惡分明而貴德知恥矣夫服役樂業之謂順歡欣交通之謂龢貴德知恥之謂正浮墮之人不勝於順逆節之人不勝於龢姦邪之人不勝於正順龢正三者理國之宗也音衰末之世輿服文巧憲令禳祈禁網頗僻夫輿服文巧則流相炎慕憲令禳祈

**Interpretation**

This passage elucidates principles of governance, focusing on how social harmony can be achieved through impartial law enforcement and the selection of virtuous talents.

A truly enlightened ruler employs various methods when handling legal cases: some use strategy to guide, others employ authority to deter, some appeal to emotions, while others impose punishments. Though the approaches differ, the crucial point lies in maintaining fairness and justice. When this is achieved, the people neither feel unduly favored in life nor harbor resentment in death. Only by wielding legal authority and managing officials in this manner can one be considered a master of governance.

In an era of clear-sighted governance, social customs become harmonious and upright, all professions function properly, human relationships are filled with benevolence and respect, and the bonds between superiors and subordinates remain unshakable—resembling a harmonious extended family. When someone violates this harmonious order, how could they possibly shake the entire society?

The text cites the example of King Ping (likely referring to King Ping of Zhou), who, upon returning to the capital, devoted himself to seeking virtuous talents. Whenever he heard of someone worthy, he would rejoice for days. However, he later realized his attendants consistently recommended only those with power and influence. After a year, he awakened to the truth: "My original intention was to avoid overlooking worthy recluses in the mountains, yet I ended up being deceived by those around me." These sycophants formed cliques for personal gain, corrupting virtue. If not stopped promptly, they would solidify into interest groups. Consequently, he dismissed three close ministers, demoted five officials, and issued a decree prohibiting ministers from forming factions or deceiving superiors. When news of this spread, seven states came to pledge allegiance.

In the most well-governed eras, carriages, horses, and clothing remain simple and unadorned; laws are broad and straightforward, and prohibitions are not overly intricate. Thus, people do not excessively crave luxury, social customs remain open and free, the populace interacts joyfully, good and evil are easily distinguished, and virtue is held in high esteem. Conversely, in times of decline, carriages, horses, and clothing become extravagantly ornate, laws turn into superstitious rituals, and prohibitions grow biased, inciting competition and comparison among people.

The passage concludes: When the people are content with their duties, this is called "accord" (顺); when they interact joyfully, this is called "harmony" (和); and when they revere virtue, this is called "rectitude" (正). These three states are the foundation of governance. Yet those who are frivolous and degenerate cannot endure "accord," the rebellious cannot endure "harmony," and the wicked cannot endure "rectitude."

則俗多忌諱禁網頗僻則莫知所逭若流相炎慕則人不忠潔而恥朴貴華矣俗多忌諱則情志不通而上下膠戾矣莫知所逭則讒禍繁興而衆不懼死矣夫恥朴貴華之謂浮上下膠戾之謂𡫩衆不懼死之謂冒眞正之士不官於浮公直之士不官於𡫩器能之士不官於冒浮𡫩冒三者亂國之梯也荆君熊圉問水旱理亂亢倉子曰水旱由天理亂由人若人事和理雖有水旱無能爲害堯湯是也故周之秩官云人强勝天若人事壞亂縱無水旱日益崩離且桀紂之滅豈惟水旱荆君北面遵循稽首曰天不弃不穀及此言也乃以弘璧十朋爲亢倉子壽拜爲亞尹曰庶吾國有瘳乎亢倉子不得已中宿微服違之他邦至理之世山無僞隱市無邪利朝無佞禄國産問何由得人俗醇朴亢倉子曰政煩苛則人姦僞政省一則人醇朴夫人俗隨國政之方圓猶蠖屈之於葉也食蒼則身蒼食黄則身黄曰何烏則人富亢倉子曰賦歛以時官上清約則人富賦斂無節官上奢縱則人貧句粤之簳鏃以精金鷙隼爲之羽以之掊箠則其與槁朴也無擇及夫蕩寇爭音衝覿武决勝加之駭弩之上則三百步之外不立敵矣蜚景之劍威奪白日氣盛紫蜺以之刲穫則其與𠜾刃也無擇及夫凶邪流毒沸渭不靖加之運掌之上則千里之内不留行

**Interpretation**

The *Dongling Zhenjing* (Scripture of Cavernous Numinousness) discusses the relationship between social customs and state governance. When there are too many taboos among the people, they become disoriented; if society worships superficial extravagance, human hearts grow deceitful and disloyal; when communication between superiors and subordinates breaks down, mutual suspicion arises; and when the common folk no longer fear death, slander and chaos will prevail.

True talent cannot flourish under three types of misgovernment: upright scholars find no footing in an atmosphere of vanity, fair-minded officials cannot serve effectively amidst mutual suspicion between ranks, and capable individuals achieve nothing in conditions of disorder. These three situations form the steps leading to national chaos.

When King Xiong Yu of Chu inquired about the relationship between floods/droughts and governance, Master Kangcang replied: Natural disasters are determined by heaven, but order or chaos depends on human action. With harmonious governance, even floods and droughts cause no real harm—as seen in the eras of Yao, Shun, and Tang of Shang. Zhou dynasty records state that "human effort can overcome heaven," but did the downfalls of Jie of Xia and Zhou of Shang result solely from natural calamities? The king, deeply impressed, offered jade tokens to appoint Kangcang as chancellor, but the master quietly departed that very night.

An ideal peaceful society should have: no fake hermits in the mountains, no unscrupulous merchants in the markets, and no sycophantic officials at court. When asked how to cultivate simple folkways, Kangcang answered: Complex decrees make people crafty; straightforward governance makes them guileless. Popular customs resemble inchworms changing color with leaves—green when eating green foliage, yellow when eating yellow.

On enriching the people: Reasonable taxation according to seasons, coupled with honest and frugal officials, naturally brings prosperity; conversely, excessive levies and extravagant officials inevitably cause poverty. This is like the arrowheads made in Yue—tipped with refined metal and fletched with raptor feathers—which appear ordinary until used in battle, where none can withstand them within three hundred paces. The famed "Flying Radiance" sword outshines the sun with its cold gleam, its purple aura like a rainbow; though indistinguishable from common blades when chopping firewood, it becomes invincible within a thousand miles when vanquishing tyrants.

Through these metaphors, the text illustrates how good institutions and talent reveal their true value only in suitable environments.

矣夫材有分而用有當所貴善因時而已耳昔者明皇聖帝天下和平萬物暢茂群性得極善因時而勿擾者也近古是來天下姦邪者衆正直者寡輕薄趍利者多敦方退靜者鮮姦者出言天於忠言遂使天下之人交相疑害悲夫作法貴於易避而難犯救弊貴於省事而一令除去豪横則官人安刑禁必行則官人不敢務私利官人不敢務私利而百姓富史刑曰眚灾肆赦赦不欲數赦數則惡者得計平人生心而賢良否塞矣人有大爲賊害官吏捕獲因廣條引誣陷貞良闊遠牽率冀推時序卒蒙赦宥遇賊害者訖無所快自毒而已由是平人遞生黠計吏勞政酷莫能鎮止此由數赦之過也夫人之所以惡爲無道不義者烏其有罰也所以勉烏有道行義者烏其有賞也今無道不義者赦之而有道行義者被妎(音/害)而不賞欲人之就善也不亦難乎世有賢主秀士肯察此論人怨者非不接人也神怒者非不事神也巧佞甚人愈怨淫祀盛神益怒

君道篇第四始生之者天也養成之者人也能養天之所生而物攖之謂天子天子之動也以全天氣故此官之所以自立也立官者以全生也今世之惑主多官而反以害生則失所以爲立官之本矣草鬱則烏腐樹鬱則爲蠧人鬱則爲病國鬱則百慝並起危亂不禁所謂國鬱

**Interpretation**

This scripture expounds on two core teachings:

The first section discusses the art of governance. When ancient sage-kings ruled the world, all things flourished naturally and people lived in peace—the key lay in following heavenly timing without unnecessary interference. But in recent times, cunning individuals have multiplied while upright scholars diminished; opportunists abound while those with genuine virtue grow scarce. Deceitful people use sweet words to obscure honest counsel, breeding mutual suspicion and harm. The author proposes essential governance principles: laws should be simple to understand yet difficult to violate, and reforms should streamline affairs while unifying policies. Special emphasis is placed on the dangers of frequent amnesties—they allow the wicked to exploit loopholes, encourage public complacency, and suppress virtuous individuals. A striking example describes how modern theft investigations often falsely implicate innocent people; when amnesty arrives, real criminals walk free while victims find no redress, ultimately corrupting social morality.

The second section elucidates the Way of rulership. All things are born of Heaven but nurtured by humanity. Only rulers who can nourish Heaven, Earth and all beings deserve the title "Son of Heaven." Official positions were originally established to safeguard people's livelihoods, yet foolish rulers create excessive bureaucracy that harms the populace—thus betraying the institution's purpose. Vivid analogies illustrate this: overgrown vegetation rots and breeds insects, bodily stagnation causes illness, and national stagnation spawns endless calamities and unrest.

Two crucial arguments stand out: first, the condemnation of excessive amnesties for encouraging wickedness; second, criticism of contemporary "excessive worship" (improper sacrificial practices), noting that the more one flatters deities, the more divine anger is provoked. The text concludes with profound insight: truly enlightened rulers understand that people's grievances don't stem from lack of contact, nor do divine wrath arise from insufficient sacrifices—but from fundamental flaws in governance itself.

者主德不下宣人欲不上達也是故聖王貴忠臣正士烏其敢直言而决鬱塞也克己復禮賢良自至君耕后蠶蒼生自化由是言之賢良正可待不可求求得非賢也蒼生正可化不可刑刑行非理也堯舜有爲人主之勤無爲人主之欲天下各得濟其欲有爲人主之位無爲人主之心故天下各得肆其心士有天下人愛之而主不愛者有主獨愛之而天下人不愛者用天下人愛者則天下安用主獨愛者則天下危人主安可以自放其愛憎哉由是重天下愛者當制其情所謂天下者謂其有萬物也所謂邦國者謂其有人衆也夫國以人爲本人安則國安故憂國之主務求理人之材玉之所以難辨者謂其有𥑋石也金之所以難辨者謂其有鍮石也今夫以隼翼而被之鷃視而不明者正以爲隼明者視之乃鷃也今夫小人多誦經籍方書或學奇技通說而被以青紫章服使愚者聽而視之正爲君子也明者聽而視之乃小人也故人主誠明以言取人理也以才取人理也以行取人理也人主不明以言取人亂也以才取人亂也以行取人亂也夫聖主之用人也貴耳不聞之功目不見之功口不可道之功而百姓暢然自理矣若人主貴耳聞之功則天下之人運貨逐利而市譽矣貴目見之功則天下之人恢形異藝而爭進矣貴可道

**Interpretation**

This scripture expounds on the art of governance and personnel selection, with its core teaching that rulers should restrain personal desires and govern in accordance with natural principles.

Truly enlightened sovereigns neither impose their personal preferences upon the people nor allow unchecked indulgence of public desires. They value loyal ministers and upright scholars precisely because these individuals dare to offer candid counsel, helping to clear blockages in governance. When rulers restrain themselves and observe ritual propriety, virtuous talents naturally come to assist them—just as the exemplary act of emperors personally plowing fields and empresses tending silkworms spontaneously inspires the populace.

True sages cannot be sought through deliberate effort—those obtained by force are rarely genuine talents. The people require moral education rather than harsh punishments, for excessive penal measures violate heavenly principles. Sage-kings like Yao and Shun, though diligently attending to state affairs from their exalted positions, never indulged personal desires, thus enabling all under heaven to fulfill their aspirations.

The scripture particularly emphasizes the crux of personnel selection: some talents are beloved by all yet disliked by rulers, while others are favored by rulers yet resented by the populace. Employing the former brings stability to the realm, while employing the latter invites danger. A ruler must never select officials based on personal preferences.

The state resembles the all-encompassing "heaven-and-earth," while individual kingdoms constitute concrete entities gathering the people. The populace forms the foundation of the state—only when people are at peace can the nation be tranquil. Discerning talent resembles distinguishing stones within jade or false gold mixed with true, requiring penetrating insight. Nowadays, certain petty individuals memorize classics and master skills, donning official robes to pose as gentlemen—only those with clear vision can expose them.

Truly enlightened rulers select talents by valuing those whose achievements cannot be heard by ears (subtle influences), seen by eyes (formless moral transformation), or expressed in words (natural inspiration). If rulers emphasize only visible accomplishments, people will chase empty fame; if they prize only clever techniques, people will resort to opportunism. The supreme art of governance lies in allowing the people to achieve natural harmony without conscious awareness.

之功則天下之人習舌調吻而飾辭矣使天下之人市譽爭進飾辭見達者政敗矣人主皆知鏡之明己也而惡士之明己也鏡之明己也功細士之明己也功大知其細失其大不知類矣於呼人主清心省事人臣恭儉守職太平立致矣而世或難之吾所不知也若人主方寸之墜不明不斷則天地之宜四海之内動植萬類咸失其道矣以耳目取人者官多而政亂以心慮取人者官少而政清是知循理之世務求不可見不可聞之材澆危之世務取可聞可見之材嗚呼人主豈知哉以耳目取人人皆𣀮敚以買譽以心慮取人人皆靜正以勤德吏靜正以勤德則不言而自化吏𣀮敚以買譽則刑之而不音畏世主豈知哉

臣道篇第五夫國之將興也朝廷百吏或短或長或醜或美或怡或厲或是或非雖聽其言觀其貌有似不同然察其志徵其心盡於烏國所以剛訐不怨黜退不愕議得其中無違乎理故天不惑其時墜不乏其利人不亂其𡷮鬼神開贊蠻夷柔同保合大和萬物化育國之將亡也朝廷百吏姿貌多美顔色諧和詞氣華柔動止詳潤雖觀其貌聽其言有若歡洽然察其志徵其心盡在𥪰位所以聞奇則怪見異必愕狙嫉相蒙遂喪其道故天告灾時墜生反物人作凶德鬼神間禍戎狄交侵喪亂弘

**Interpretation**

This passage primarily discusses how the key to state governance lies in the ruler's method of selecting talent, and how the atmosphere at court influences a nation's prosperity or decline.

When rulers judge people solely by superficial appearances (what they see and hear), officials will compete to embellish their speech and seek empty fame, leading to political corruption. A mirror can only reflect a person's exterior (minor achievement), while virtuous scholars can reveal a ruler's faults (major achievement) - yet many rulers fail to comprehend this truth. Truly enlightened rulers should maintain inner clarity and reduce trivial affairs, allowing ministers to be reverent, frugal, and devoted to their duties. In this way, an era of peace naturally emerges.

When a nation flourishes, court officials may differ in appearance and temperament, yet all share concern for the state. They dare to offer candid advice without resentment, accept demotion without alarm, and deliberate matters with fairness and reason. Thus heaven and earth operate harmoniously, and all things develop in balance. Conversely, when a nation declines, officials may appear polished and eloquent, but in truth vie for power and position. They suppress differing opinions, ultimately abandoning the true Dao, which invites natural disasters, human calamities, and foreign invasion.

The scripture particularly emphasizes: in times of peace, we must select those with genuine ability who remain unobtrusive (invisible and inaudible), while chaotic eras often promote those skilled at self-display (audible and visible). Officials chosen through inner discernment (heart-mind deliberation) will quietly cultivate virtue, transforming others without need for words; those selected by superficial standards (eyes and ears) cannot win true allegiance even through harsh punishments.

多萬物不化夫不傷貨財不妎人力不損官吏而功成政立下自百姓上滋主德如此者忠賢之臣也若費財煩人危官苟效一時功利規賞於主不顧過後貽灾於國如此者姦臣也至理之世官得人不理之世人得邾龍𧡌問事君亢倉子曰既策名而臣人者心莫若公貌莫若和言莫若正公不欲露和不欲雜正不欲犯古之清勤爲國修政今之清勤爲身修名夫爲國修政者區處條别動得其宜合於大體爲身修名者區處條别致遠不通拘於小節是知心以道爲主拒事得其所心以事爲主拒物失其所臣居上位不諫下位不公不合贍其禄君不嚴敬大臣不彰信小臣不合官其朝有才者不必忠忠者不必有才臣不患不忠適恐盡忠而主莫之信主不患不信適恐信之而莫能事事上等之人得其性則天下理中等之人得其性則天下亂明主用上等之人當委以權宜便𡷮肆其所爲用中等之人則當程課其功示以賞罰

賢道篇第六賢良所以屢求而不至難進面易退者非爲愛身而不死王事適恐盡忠而主莫之信耳自知有材識之人外恭謹而内無憂其於衆不怨窮厄則以命自寬榮達則以道自正人有視其儀賢也聽其聲賢也徵神課識或負所望夫賢人其見用也入則諷譽出則龔默職司勤辨居室儉閑其未見用也藏身於衆

**Interpretation**

This passage from the *Dongling Zhenjing* (Grotto-Spirit Scripture) discusses how to distinguish loyal ministers from treacherous ones, and the way of conduct for virtuous individuals.

Regarding the ruler-minister relationship: A truly loyal minister does not squander resources or exhaust the people, but rather benefits the populace and manifests the ruler's virtuous governance (De) through sound administration. Those who waste resources, endanger officials for temporary achievements, and seek personal credit from the ruler while sowing disaster for the state are treacherous ministers. In well-governed eras, offices are held by suitable individuals; in chaotic times, petty men rise to power instead.

The principles of virtuous ministers serving their ruler: inwardly, they must be impartial and selfless; outwardly, they should be gentle and courteous; in speech, they must be upright and unyielding. Yet their impartiality should not be overly sharp, their gentleness should not be disorderly, and their uprightness should not offend authority. The ancients worked diligently for the state, while people today do so for personal reputation. Those who govern for the state understand the broader picture, while those who act for fame often get bogged down in trivialities.

The ruler’s way of employing talent: the highest talents should be given real authority to fully utilize their abilities, while average talents must be evaluated based on merit, with clear rewards and punishments. The reason virtuous talents are hard to obtain is not because they fear death, but because they worry their utmost loyalty will not earn the ruler’s trust. Truly capable individuals appear reverent yet remain inwardly composed—content with fate in poverty, and self-disciplined by the Dao (the Way) when prominent.

The way of virtuous individuals in society: when employed, they enter court to offer tactful remonstrance and exit with respectful silence, fulfilling duties while living simply; when unemployed, they conceal their abilities and blend into the crowd. Some may appear virtuous on the surface, but upon closer examination, their talents may not match their reputation.

(Note: "Kangcangzi" is a Daoist figure; "ce ming" refers to registering one’s name in official records, signifying entry into government service.)

藏識於曰藏言於口飽食安步獨善其身貞而不怨智者不疑𡷮識者不疑人有識之士行危而色不可疏言遜而理不可拔凡謂賢人不自稱賢效在官政功在事事太平之時上士運其識中士竭其耐小人輸其力齊有掊子者材可以振國行可以獨立事父母孝謹鄉黨恭循念居貧無以爲養施信義而游者久之矣所如寡合或爲乘時夸毗者所蚩紿於是負杖步足問乎亢倉子曰吾聞至人忘情黎人不事情存情之曹務其教訓而尊信義吾乃今不知爲工受不信爲信信而不見信爲信爲勤慕義爲義人義而不俟義爲義然則信義之士常獨厄隨退胡以取貴乎時而教理之所上也亢倉子俯而循袵仰而譆超然而歌曰時之陽兮信義音昌時之默兮信義伏陽與默昌與伏汨吾無誰私兮羌忽不知其讀夫運正性以如適而物莫之應者眞不行也夫眞且不行謂之道喪道喪之時上士乃隱隱之爲義有可𤓸(音/爲)也莫可爲者有可用也邦有道則智邦無道則愚故莫可用者也祭公問賢材何從而亢倉子曰賢正可待不可求材慎在求不慎無若天子靜大臣明刑不避貴澤不隔下則賢人自至而求用矣賢人用則四海之内明目而視清耳而聽坦心而無鬱矣天自成地自寧萬物醇化鬼神不能靈故曰賢正可待不可求若天

**Interpretation**

This scripture explores the predicament of virtuous individuals in turbulent times and the Daoist wisdom of navigating worldly affairs through a dialogue between Pouzi of Qi and Master Kangcang (a Daoist adept).

In the state of Qi lived a man named Pouzi, whose talents could revitalize a nation and whose character stood uniquely sublime. Devoted to his parents and respectful to all, he maintained his integrity despite poverty. Yet after long travels, he found no kindred spirits, often mocked and deceived by opportunists. Leaning on his staff, he sought counsel from Master Kangcang (a Daoist realized being), saying: "I’ve heard that perfected persons (those who attain the Dao) transcend emotions, while common folk lack refined feelings. But we who value sentiment strive to follow teachings and uphold integrity. Now I’m trapped in paradox: diligence invites distrust, steadfast integrity meets rejection, and pursuing righteousness raises suspicion. Why do principled souls always face hardship?"

Adjusting his robes, Master Kangcang gazed skyward and sang: "When times shine bright, integrity flourishes; when darkness prevails, integrity retreats. Brightness or gloom, rise or fall—these lie beyond my control." He explained: When one’s pure innate nature meets no resonance, it signals the Dao’s decline. As the great Way fades, noble souls withdraw—this withdrawal itself becomes an act of upholding principle. In clear governance, the wise serve; in chaotic times, they conceal their light.

The dialogue culminates in an exchange between Duke Ji (a Zhou dynasty minister) and Master Kangcang, revealing this truth: True worth cannot be forced—what matters is the ruler’s Wuwei (non-action) and ministers’ impartial integrity. When laws bind the powerful and kindness reaches the humble, worthy men emerge naturally. With sages governing, clarity reigns: people see and hear acutely, hearts find ease, and heaven-earth harmonizes effortlessly—even spirits cannot disrupt this order. Thus worthy men await their hour; they are not sought through striving.

子勤明大臣和理之求士也則恢弘方大公直靖人之才至若天子苛察大巨躁急之求士也則心巧應毁方破道之才至若天子疑忌大臣巧隨之求士也則奇姓異名仄媚怪術之才至若天子自賢大臣固位之求士也則事文逐譽貪濁浮麗之才至若天子依違大臣回佞之求士也則外忠内僻情毒言和之才至故曰才慎在求不慎無昔者黄帝得常仙封鴻𢇼(音/鬼)容丘(音/丘)商主得伊尹中興得甫申齊桓得寧籍皆由數君體道邁仁布昭聖武思輯光明寛厚昌正而衆賢自至而求用非爲簡核而得也祭公曰夫子云賢人不求而自至亦有非賢不求而自至者乎亢倉子曰夫非賢不求而自至者固衆矣夫天下有道則賢人不求而自至天下無道則非賢不求而自至人主有道者寡無道者衆天下賢人少不肖者多是知非賢不求而自至者多矣祭公曰賢固濟天下材亦能濟天下俱濟天下賢與材安異耶亢倉子曰窘乎哉其問也夫功成事畢不徇封譽恭退朴儉之謂賢功成事畢榮在禄譽光揚滿志之謂材賢可以鎮國材可以理國所謂鎮者龢寧無爲人不知其力所謂理者勤率其事人知所於德一賢統衆材則有餘衆材度一賢猶不足如是賢材之殊域有居山林而諠者有在人俗而靜者有諠而正者有靜而邪者也凡

**Interpretation**

This scripture discusses how rulers should select talents and the distinction between virtuous sages and ordinary officials.

When rulers and ministers are diligent, enlightened, and pursue harmonious governance, they naturally attract upright and steady talents. But if the ruler is harsh and suspicious while ministers are impatient and sycophantic, they will attract opportunists who undermine the Dao (the Way). Should the ruler become self-righteous while ministers merely seek to preserve their positions, they will gather schemers who chase empty fame. If the ruler is indecisive and ministers flattering, they will attract outwardly loyal but inwardly treacherous individuals.

The Yellow Emperor (ancient sage-king) obtained sages like Changxian and Fenghong; King Tang of Shang gained Yi Yin; the Zhou dynasty's revival brought forth Shenbo and Fuhou; Duke Huan of Qi acquired Ning Qi. These virtuous rulers attracted worthy talents naturally through their own moral excellence and benevolent governance—not through deliberate selection.

Both sages and ordinary officials can govern, but their essence differs: sages withdraw after achieving merit, remaining simple and frugal, while ordinary officials pursue fame and wealth. Sages bring stability and harmony so subtly that people hardly notice their actions; ordinary officials actively administer, making their virtues conspicuously felt. One sage can effortlessly lead many ordinary officials, yet many ordinary officials cannot match a single sage.

Finally, the text notes that sages also come in different types: some dwell in mountain forests yet their fame spreads widely; others remain in worldly affairs while preserving inner stillness. Some appear flamboyant but are genuinely upright; others seem quiet yet harbor wicked intentions.

視察其貌鄙俗而能有賢者萬不有一視察其貌端雅而實小人者十而有九夫不鍊其言而知其文不責其儀而審其度不采其譽而知其善不流其毁而斷其實可謂有識者也

順道篇第七閔子騫問仲尼道之與孝相去奚若仲尼曰道者自然之妙用孝者人道之至德夫其包運天地發育萬物曲成類形布丕性壽其功至實而不爲物府不爲事官無爲功尸捫求眎聽莫得而有宇之曰道用之於人宇之曰孝孝者善事父母之名也夫善事父母敬順爲本意以承之順承顔色無所不至發一言舉一意不敢忘父母營一手措一足不敢忘父母事君不敢不忠朋友不敢不信臨下不敢不敬嚮善不敢不勤雖㞐獨室之中亦不敢懈其誠此之謂全孝故孝誠之至通乎神明光于四海有感必應善事父母之所致也昔者虞舜其大孝矣乎庶母惑父屢憎害之舜心益恭懼而無怨謀使浚井下土實之于時天休震動神明駿赫道穴而出奉養滋謹由是玄德茂盛爲天下君善事父母之所致也文王之爲太子也其大孝矣朝夕必至乎寢門之外問寺人曰兹日安否何如曰安太子温然喜色小不安節太子色憂滿容朝夕食上太子必視寒暖之節食下必知膳羞所進然後退寺人言疾太子肅冠而齋膳宰之饌必敬眎之湯液之貢必親嘗之嘗饌善則

**Interpretation**

To encounter someone with a coarse exterior yet virtuous inner character is as rare as one in ten thousand, while those who appear dignified and refined but harbor base conduct can be found nine out of ten. A truly discerning person does not judge knowledge by words alone, assess bearing through appearance, confirm goodness based on others' praise, nor hastily accept slander as truth.

Min Ziqian (a disciple of Confucius) once asked Confucius: "What distinguishes the Dao (the Way) from filial piety?" Confucius replied: "The Dao is the profound principle governing the natural order, while filial piety represents the highest manifestation of human morality. The Dao encompasses the movement of heaven and earth, nourishes the growth of all things, shapes diverse forms, and endows life with its inherent nature. Its function is utterly genuine and substantial, yet it claims no possession over creation, asserts no control over affairs, and takes no pride in its accomplishments. Even when touched or observed, it remains elusive—this is the 'Dao.' When manifested in human conduct, it is called 'filial piety.'"

The essence of filial piety lies in treating parents with kindness, its core being reverence and obedience. One must attentively discern their parents' wishes and observe their expressions with utmost care. Not a single spoken word or fleeting thought should forget their parents; every action and step taken must honor their teachings. Serving one's ruler demands loyalty, maintaining friendships requires trustworthiness, treating subordinates necessitates respect, and pursuing virtuous deeds admits no slackening. Even in solitude, one must never relax this sincere devotion—this constitutes complete filial piety. Perfect filial sincerity can resonate with divine spirits, illuminate the four seas, and invariably receive response—all as the natural result of honoring one's parents.

The ancient Emperor Shun exemplified supreme filial devotion. Though his stepmother deluded his father into repeatedly attempting to harm him, Shun responded with ever greater reverence, harboring awe but no resentment. When trapped in a well designed to bury him alive, celestial phenomena trembled and divine beings intervened, enabling his escape through an underground passage. Thereafter, he attended his parents with even deeper caution, ultimately moving heaven with his magnificent virtue to become ruler of the realm. King Wen of Zhou, while crown prince, similarly modeled great filial piety—daily at dawn and dusk he would inquire after his parents' rest and meals outside their chambers. If they were unwell, his distress showed visibly. He personally checked the temperature of their food, and only withdrew after learning what they had eaten. Upon hearing of their illness, he would immediately fast, oversee meal preparations, and taste their medicine himself. These examples demonstrate how perfect filial piety can stir heaven and earth.

太子亦能食嘗饌寡太子亦不能飽以至乎復初然後亦復初君后有過怡聲以諷君后所愛雖小物必嚴龔是故孝成於身道洽天下雅曰文王陟降在帝左右言文王靜作進退天必贊之故紂不能害夢啓之壽卜世三十卜年七百天所命也善事父母之所致也閔子騫曰善事父母之道幸既聞之矣敢問教子之義仲尼曰凡三王教子必視禮樂樂所以修内禮所以修外禮樂交修則德容發輝于貌故能温恭而文明夫人臣者殺其身有益於君則爲之况利其身以善其君乎是故擇建忠良貞正之士爲之師傳欲其知父子君臣長幼之道夫知爲人子然後可以爲人父知爲人臣然後可以爲人君知事人然後能使人此三王教子之義也閔子騫退而事之於家三年人無間於父母兄弟之言交遊稱其信鄉黨稱其仁宗族稱其悌德行之聲溢於天下此善事父母之所致也齊太子坐清臺之上燕壯侯他高冠嚴色左帶玉具劍右帶環珮左光照右右光照左太子讀書不視壯侯他問曰齊國有寳乎太子曰主信臣忠百姓戴上齊國之寳也壯侯他應聲解劍而去嗚呼人有偏蔽終身莫自知己乎賢者見之寬恕而不言小人暴愛而溢言親戚憐嫉而貳言人有偏蔽惡乎不自知哉是故君子檢身常若有過衣其衣食其食知其過

**Interpretation**

This passage recounts several stories and principles about self-cultivation, serving one's parents, and educating children.

The text first cites the example of King Wen of Zhou, whose every action received divine protection, making it impossible for King Zhou of Shang to harm him. King Wen enjoyed longevity, and the Zhou dynasty endured for thirty generations over seven hundred years—all because his virtuous conduct in serving his parents created this auspicious resonance.

Min Ziqian once asked Confucius about educating children. Confucius replied that ancient sage-kings always emphasized ritual and music in child-rearing: music cultivates the inner self, while ritual regulates external conduct. When both inner and outer cultivation are perfected, virtue naturally manifests in speech and action. As ministers, if sacrificing oneself benefits the ruler, one should do so—how much more should one perfect oneself to assist the ruler? Therefore, one must select loyal and upright individuals as teachers, ensuring children understand the proper relationships between father and son, ruler and minister, elder and younger. Only by first learning to be good children can one become good parents; only by first learning to be good ministers can one become good rulers; only by first learning to serve others can one lead them. This is the essence of the sage-kings' method of child-rearing. After Min Ziqian practiced this for three years, everyone praised his filial piety and fraternal devotion.

The text then relates a story about the Crown Prince of Qi. While studying in the Qing Tower, the Marquis of Yan came wearing ornate swords and jade ornaments to show off. The Qi prince responded that Qi's true treasures were "the ruler's integrity, the ministers' loyalty, and the people's support." Ashamed, the Marquis removed his ornaments and departed.

Finally, the passage observes that people often have faults without realizing them: the virtuous tolerate them silently, petty people exaggerate them, and relatives may gossip out of jealousy. Therefore, noble persons must constantly examine themselves—as if perpetually scrutinizing their own mistakes—maintaining awareness of their faults even while dressing and eating.

而不𡱀(音/克)有以正之者君子恥之將欲有言識其必不能行者君子罕言當責衆人之惡者視己善乎哉當責衆人之邪者視己正乎哉此之謂反明翟西氏之子甚孝謹翟西憐其子而好妄與之言翟西□出夕返則曰甲死矣其子信之既而甲在焉他夕則曰乙且害余其子伺將行仇既而不見惡端他夕則曰丁病矣其子覘之丁誠無恙舉此類也冒淹年序子固孝謹至於訓勒益不保承鄉國之人疾其咎口謀將殺之翟西聞而懼歸以告子子未甚信既而翟西見殺謂多言之人爲踈露亦有辭約而不密者謂輕佻之人爲不定亦有體閑而心躁者謂叢雜之人爲猥細亦有外潔面内濁者若類而引之不可殫載若非徹識孰音克究詳時有不可不應𡷮也者内靜而外動易動而難靜時有不可不求𡷮也者内思而外待待至而後樂是故外靜而内動者摇思而損性奔走而逐利者勞力而害名人生於世或有𡷮不遂志而宣言云不遇時者是無異負丹頸之罪俟時行戮豈不殆哉其博才通識未見稱用者正可云時非不清命未與耳豈不韙歟長於諫者務依存前人之性而翦制其情之所由起是以彼此開進親敬殷篤不長於諫者務攻前人之性而暗於情之所來是以彼此嫌貳猜釁日積兒童之所簡者迺耆耋之所非耳目之

**Interpretation**

This passage expounds profound wisdom on human conduct and the art of speech:

A noble person feels ashamed when uttering empty words they know cannot be fulfilled, and refrains from speaking when knowing certain words would be useless. Before criticizing others' faults, one must examine whether one is truly flawless; when condemning others' impropriety, one must first reflect on one's own integrity. This embodies the Daoist principle of "turning the light inward for self-illumination."

The narrative then recounts the story of Zhai Xi and his son: Though originally filial, the son gradually lost trust in his father who habitually made baseless claims. Zhai Xi would return at dusk declaring "A has died," only for his son to find A alive and well; another day he'd claim "B wants to kill me," prompting futile revenge preparations; or announce "D is seriously ill," sending his son on needless visits. Persistent fabrications eroded the son's faith, despite maintained filial piety. Eventually, villagers conspired against Zhai Xi's poisonous tongue. When he warned his skeptical son of the threat, the disbelief proved fatal—Zhai Xi was indeed murdered.

This parable illustrates how: The garrulous often expose themselves, while the taciturn may still betray secrets; composed exteriors may conceal inner restlessness, and righteous appearances may hide moral decay. Such paradoxes abound—who but the truly discerning can perceive them all?

In human existence, we often experience inner stillness disrupted by external turbulence, or restless hearts struggling to find calm. Sometimes we must bide our time—contemplating inwardly while waiting outwardly—until circumstances ripen for fulfillment. Thus, those with calm facades but agitated minds exhaust their Shen (spirit), while fame-seekers wear out both body and reputation.

Some lifelong underachievers blame unfavorable times—like condemned criminals complaining about execution timing—how perilous! For the truly erudite yet unrecognized, it's simply a matter of unripe opportunity and destiny's course—why resent heaven and blame others?

Skillful persuasion aligns with the listener's temperament, guiding emotions from their roots to deepen bonds. Clumsy admonishment attacks the person's core, misunderstanding emotional origins to breed mutual suspicion. What children find simple, elders complicate; what ears and eyes perceive directly,

所娱者迺心慮之所疾健責天下之愚者己之未賢也健責天下之迷者己之未明也以未賢責衆愚未賢者以之亡以未明責衆迷未明者以之傷

農道篇第八人捨本而事末則不一令不一令則不可以守不可以戰人捨本而事末則丌産約丌産約則輕流徙輕流徙則國家時有災患皆生遠志無復居心人捨本而𠁱(音/事)末則好知好知則多詐多詐則巧法令巧法令則以是爲非以非爲是古先聖王之所以理人者先務𣎭人𣎭人非徒爲墜利也貴行其志也人人𣎭則朴朴則易用易用則邊境安安則主位尊人𣎭則童童則少私義少私義則公法立力博深𣎭則丌音其産複丌産複則流散重流散則死丌處無二慮是天下𤓸一心矣天下一心軒皇几蘧之理不足過也古先聖王之所以茂耕織者以爲本教也是故天子躬率諸侯耕籍田大夫士第有功級勸人尊墜産也后妃率嬪御蠶於郊桑公田勸人力婦教也男子不織而衣婦人不耕而食男女貿功資相𤓸業此聖王之制也故敬時愛日埒實課功非老不休非疾不息一人勤之十人食之當時之務不興土功不料師旅男不出御女不外嫁以妨𣎭也黄帝曰四時之不可正正五穀而已耳夫稼爲之者人也生之者天也養之者墜也是以稼之容足耨之容耰

**Interpretation**

This scripture conveys two core teachings:

The first layer addresses the relationship between self-cultivation and judging others. The text observes that those who constantly blame the world for its ignorance are themselves lacking in virtue (De); those who criticize others for being deluded have not yet attained true enlightenment. Using unvirtuous standards to condemn the masses' ignorance will ultimately lead such unworthy individuals to their own ruin; judging people's confusion through unenlightened eyes will cause these undiscerning persons to harm themselves.

The second layer expounds the "fundamental agricultural philosophy." When people abandon the root (agriculture) to chase after branches (commerce and industry), government decrees become chaotic. A state with disordered policies can neither defend itself nor wage war. Forsaking agriculture leads to economic decline, reckless migration among commoners, continuous national calamities, and a populace adrift without belonging. This downward spiral makes people value cleverness, and excessive cleverness breeds widespread deceit, ultimately inverting truth and falsehood, confounding right and wrong.

The ancient sage-kings governed by first nurturing simple farmers. Cultivating farmers wasn't merely for material benefits but more importantly to develop their pure-hearted disposition. When everyone engages in farming, they become honest; honest people are easily governed, borders remain secure, and the ruler's position naturally becomes exalted. Farmers have simple minds and few selfish desires, making public laws easier to establish.

The Yellow Emperor (Xuanyuan) governed the world by emphasizing agriculture and weaving as fundamental. Thus the Son of Heaven personally led feudal lords in plowing fields, while the empress guided palace women in sericulture, encouraging production through public field systems. This created a "men till, women weave" social division where men who didn't weave had no clothes and women who didn't farm had no food. Thus everyone attended to their duties, treasured farming seasons, and labored diligently. None could rest unless aged or ill. One person's labor could sustain ten people. During busy farming seasons, no construction projects were initiated, armies weren't mobilized, and marriages weren't conducted to avoid disrupting agricultural work.

The Yellow Emperor declared: "The four seasons' farming cycles must not be violated—focus solely on cultivating the five grains. Crops depend on human planting, heavenly timing for growth, and earthly nourishment. Therefore leave ample space when plowing fields and sufficient room when weeding."

耘之容手是謂耕道𣎭攻食工攻器賈攻貨時𡷮不龔敚之以土功是謂大𣧑凡稼早者先時暮者不及時寒暑不節稼乃多災冬至已後五旬有七日而昌生於是乎始耕𡷮𣎭之道見生而蓻生見死而獲死天發時墜産財不與人𣅆(音/期)有年祀土無年祀土無失人時迨時而作過時而止老弱之力可使盡起不知時者未至而逆之既往而慕之當丌時而薄之此從𡷮之下也夫耨必以旱使墜肥而土緩稼欲産於塵土而殖於地堅者慎其種勿使數亦無使疏於其施土無使不足亦無使有餘甽欲深以端畝欲沃以平下得陰上得陽然後咸生立苗有行故速成强弱不相害故速大正丌行通其中疏𤓸泠風則有收而多功率稼望之有餘就之則疏是墜之竊也不除則蕪除之則虚是使傷之也苗丌弱也欲孤丌仧也欲相與居丌熟也欲相與扶三以族稼乃多穀凡苗之患不俱生而俱死是以先生者美米後生者爲秕是故其耨也仧其兄而去其弟樹肥無使扶疏樹墝不欲專生而獨居肥而扶疏則多秕墝而專居則多死不知耨者去其兄而養其弟不收其粟而收其秕上下不安則稼多死得時之禾長秱而大穗圜粟而薄糠米飴而香舂之易而食之强失時之禾深芒而小莖穗鋭多秕而青蘦得時之黍穗不芒以長團米而寡

**Interpretation**

This scripture expounds the Dao of agriculture, emphasizing the vital importance of harmonizing with celestial timing and understanding farming principles. The text begins by illustrating how different professions fulfill distinct roles: farmers till the land, artisans craft tools, and merchants circulate goods. Forcing large-scale construction projects during inappropriate agricultural seasons will inevitably lead to severe famine.

Regarding cultivation timing, the scripture details that fifty-seven days after the winter solstice marks the optimal period to begin plowing. Acting too early or too late affects harvests, while imbalances between cold and heat make crops vulnerable to disasters. One must observe natural patterns—sow when witnessing plants sprout, and harvest when seeing vegetation wither. Though Heaven and Earth naturally generate wealth, they provide no explicit deadlines, so humans must never miss agricultural cycles.

Specific farming methods include: weeding when soil is dry to maintain loose, fertile earth; sowing seeds with moderate density, avoiding overcrowding or excessive sparsity; creating deep, straight furrows and leveling fertile fields so crops may fully absorb both Yin and Yang Qi (vital energies) from above and below for vigorous growth. Arranging plants in orderly rows prevents stronger and weaker specimens from interfering with each other, ensuring proper ventilation for bountiful yields.

The text particularly highlights thinning techniques: weaker sprouts should be given individual space while robust seedlings cluster together, mutually supporting each other at maturity. The greatest taboo is uneven growth—early bloomers produce plump grains while latecomers become shriveled husks. Therefore during thinning, retain the vigorous "elder brothers" and remove the feeble "younger brothers." Fertile land shouldn't be overcrowded, nor should barren fields leave crops isolated.

Finally, it contrasts outcomes of timely versus mistimed farming: rice harvested at the proper season bears large, round grains with fragrant, easily hulled rice; mistimed crops develop deep awns, thin stalks, numerous empty husks, and bluish discoloration. These agricultural secrets demonstrate that only by precisely comprehending natural laws can one reap abundant harvests.

糠失時之黍大本華莖葉膏短穗得時之稻莖葆長秱穗如馬尾失時之稻纖莖而不滋厚糠而菑死得時之麻疏節而色陽堅枲而小本失時之麻蕃柯短莖岸節而葉蟲得時之菽長莖而短足其莢二七以烏族多枝數節競葉繁實稱之重食之息失時之菽必長以蔓浮葉虚本疏節而小莢得時之麥長秱而頸族二七以𤓸行薄翼而䵍(音/屯)色食之使人肥且有力失時之麥胕腫多病弱苗而翜穗是故得時之稼豐失時之稼約庶穀盡宜從而食之使人四衛變强耳目聰明𣧑氣不入身無苛殃善乎孔子之言冬飽則身温夏飽則身凉夫温凉時適則人無疾疢人無疾疢是疫癘不行疫癘不行咸得遂其天年故曰穀者人之天是以興王務𣎭王不務𣎭是棄人也王而棄人將何國哉

兵道篇第九秦景主將眎强兵於天下使庶天鮑戎必致亢倉子待以壤邑十二周實迫之亢倉子至自榮泉賔于上館景主三日弗得所問下席北首頓珪曰天果無意恤孤耶亢倉子油然虧眄曰朕以主𤓸異之問而寧弊弊焉以斫刺𤓸故抑者亦隨丌欲而得正焉無如可矣景主一拜再舉歛黼袵端珪抑首而坐曰實惟天所命亢倉子仰欀而嘘俯正顔色曰原兵之所起與始有人俱凡兵也者出人之威也人之有威性受於天故兵之所自來上矣

**Interpretation**

This passage consists of two parts: the first discusses the principles of crop growth, while the second addresses the Dao of warfare. I'll explain each in modern terms:

The first part on agricultural principles:

Crop growth depends on celestial timing. If millet misses its season, its stems and leaves become stunted; when rice follows its proper season, its ears grow as plump as horsetails. Hemp plants develop well-spaced nodes and glossy sheen when planted timely, but produce stunted stalks and pest-ridden leaves when mistimed. Legumes grow upright with full pods in season, but sprawl with sparse yield when planted late. Wheat ripened in season yields robust grains that strengthen the body, while untimely wheat produces shriveled kernels prone to causing illness. Thus crops following celestial timing bring abundance, while those defying it yield poorly. Properly timed grains nourish strong limbs, sharp senses, and ward off pathogenic Qi (vital energy). As Confucius observed: winter fullness warms the body, summer fullness cools it. Maintaining balanced warmth keeps illness at bay and plagues away, allowing one to nurture longevity. Grain forms humanity's foundation—wise rulers prioritize farming, for neglecting agriculture abandons the people. How can one govern while abandoning the populace?

The second part on military strategy:

Duke Jing of Qin sought to display martial prowess, sending minister Bao Rong with lavish gifts to summon Kangcangzi (a Daoist hermit). When Kangcangzi arrived from Rong Spring to the superior guesthouse, the duke dared not speak for three days. Finally removing his jade pendant in salute, he lamented: "Does Heaven truly show me no mercy?" Kangcangzi slightly averted his gaze and replied: "I perceive Your Highness inquires about warfare. Yet martial power stems from human authority, which itself derives from Heaven's mandate—thus the roots of military affairs run profoundly deep." (The damaged conclusion suggests the duke received this wisdom with reverent bows, submitting to celestial will.)

嘗無少選不用貴賤仧少賢愚相與同察兵之兆在心懷恚而未發兵也疾視作色兵也傲言推捘兵也侈鬥攻戰兵也此四者鴻細之爭也未有蚩尤之時人實揭材木以鬥矣黄帝用水火矣共工稱亂矣五帝相與爭矣一興一廢勝者用事夫有以咽藥而死者欲禁天下之醫非也有以乘舟而死者欲禁天下之舩非也有以用兵喪其國者欲禁天下之兵非也夫兵之不可廢譬水火焉善用之則爲福不善用之則爲禍是故怒笞不可偃於家刑罰不可偃於國征伐不可偃於天下古之聖王有義兵而無偃兵兵誠義以誅暴君而振苦人人之悦也若孝子之見慈親餓隸之遇美食號呼而走之若强弩之射深谷也勝負之决勿徵於他必反人情人之情欲生而惡死欲榮而惡辱死生榮辱之道一則三軍之士可使一心矣凡軍欲其衆也心欲其一也三軍一心則令可使無敵矣古之至兵蓋重令也故其令强者其敵弱其令信者其敵詘先勝之於此則勝之於彼誠若此則敵胡足勝也凡敵人之來也以求利也今來而得死且以走爲利敵皆以走爲利則刃無所與接矣此之謂至兵傲虐奸詐之與義理反也其勢不俱勝不兩立故義兵之入於敵之境則人知所庇矣兵至於國邑之郊不踐果稼不穴丘墓不殘積聚不焚室屋得人虜

**Interpretation**

The *Dongling Zhenjing* (Scripture of Cavernous Numinousness) presents a dialectical reflection on "warfare" (兵 bing):

Regardless of social status, age, or wisdom, all should recognize the signs of impending conflict. When resentment brews in the heart before manifesting outwardly, warfare is already germinating. Hostile glares constitute warfare, venomous words constitute warfare, and full-scale battles are but its most visible form. These four scenarios represent escalating degrees of contention, differing only in scale. Even before the era of Chiyou, people fought with wooden sticks; the Yellow Emperor employed water and fire in battles, Gonggong instigated rebellions, and the Five Emperors waged campaigns against each other. Warfare ebbs and flows through history, with victors claiming sovereignty.

Just as we wouldn't ban medicine because someone died from improper use, or prohibit boats because someone drowned, nor should we abolish military force simply because some states perished through its misuse. Warfare resembles water and fire—properly harnessed it brings blessings, mishandled it brings calamity. Thus households require discipline, states require laws, and the world requires the capacity for righteous campaigns. Ancient sage-kings launched just wars without abolishing military force, using righteous armies to overthrow tyrants and rescue suffering people. Commoners welcomed such forces as filial children yearn for their mother's embrace, or the starving crave nourishment, responding with the urgency of arrows shot into deep valleys.

Victory hinges on aligning with human nature: all cherish life and fear death, desire honor and detest disgrace. Understanding these principles of survival and dignity unites armies in purpose. Numerical superiority matters less than unity of will—when three armies move as one, none can withstand them. History's most formidable forces prioritized disciplined commands: strict orders weaken enemies psychologically, while credible threats compel surrender.

Invaders ultimately seek gain. Demonstrate that aggression brings only death while retreat offers advantage, and they'll avoid engagement—this represents supreme military strategy. Brutality and deception cannot coexist with righteousness. Thus when just armies enter hostile territory, civilians instinctively seek their protection. Such forces refrain from trampling crops at city outskirts, desecrating ancestral tombs, plundering granaries, burning homes, and treat prisoners humanely.

厚而歸之信與人期以敚敵資以章好惡以示逆順若此而猶有愎狠凌傲遂宕不聽者雖行武焉可也先發聲出號令曰兵之來也以除人之讎以順天之道故剋其國不屠其人獨誅所誅而已矣於是舉選秀士賢良而尊封之求見孤疾長老而拯救之發府庫之財散倉廩之穀不私其物曲加其禮今有人於此能生死一人則天下之人爭事之矣義兵之生一人亦多矣人孰不悦故義兵至則鄰國之人歸之若流水誅國之人望之如父母行地滋遠得人滋衆辭未終景主興稽首曰孤獲聞先生教言不覺氣盈宇宙志知所如也而心滋益龔於是步前稱□(音/觴)爲亢倉子壽拜居首列師位嚴于𠮘(音/齋)室又月涉旬辰加天𢇇(音/關)白晝行道洞靈

**Interpretation**

This passage discusses the behavioral principles that a righteous army (义兵) should follow and the positive effects it brings.

First, it emphasizes that leading troops into battle requires integrity, with clear expression of one's stance and attitude. Force should only be used against those who remain obstinate, arrogant, and refuse to comply. Before deploying troops, a public declaration must be issued: the army comes to relieve the grievances of the people and align with the Dao of Heaven. After conquering an enemy state, there should be no indiscriminate killing—only those who deserve punishment are dealt with.

Next, virtuous and capable individuals must be selected and entrusted with responsibility. The orphaned, widowed, sick, weak, and elderly should be cared for, and the state granaries opened to aid the people. No wealth should be hoarded for personal gain, and all should be treated with propriety. The scripture gives an example: if someone saves a single life, people across the land will flock to follow them. A righteous army, capable of saving countless lives, naturally wins the hearts of the people. Thus, wherever such an army goes, the people of neighboring states will submit like flowing water, while those in the targeted state will await them as eagerly as children longing for their parents. The farther the army marches, the more followers it gains.

Finally, it describes how Lord Jing (景主), the listener, was deeply moved by these teachings. He bowed respectfully to Master Kangcang (亢仓子), the speaker, honoring him as his teacher. Thereafter, Lord Jing devoted himself even more earnestly to spiritual cultivation, maintaining purification practices (斋戒, zhaijie—a Daoist method of purifying body and mind) and diligently practicing the Daoist arts by day.

眞經

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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/KR5c0050/