--- title: "沖虛至德真經義解 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5c0122/" canonical: "https://daozang.app/en/text/KR5c0122/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《沖虛至德真經義解》 Dongshen 洞神部 · 6 volumes · 32,264 characters ## Vol. 1 沖虚至德眞經義解卷之一作十一 宋徽宗皇帝著 天瑞(物有生化道无古今惟體道者/爲能不化而常今所以應物无) (容心焉故天瑞始言生/化而終於國氏之爲盜)子列子居鄭國四十年人无識者國君卿大夫眎之猶衆庶也 古之善爲士者徽妙玄通深不可識國不足將嫁於衛弟子曰先生往无反期弟子敢有所謁先生將何以教先生不聞壺丘子林之言乎子列子笑曰壺子何言哉雖然夫子嘗語伯昏瞀人吾側聞之試以告汝 道不可言言而非也則壼子何言哉不得 已而有言故聞而告之其言曰有生不生有化不化不生者能生生不化者能化化生者不能不生化者不能不化故常生常化常生常化者无時不生无時不化陰陽爾四時爾不生者疑獨不化者往復往復其際不可終疑獨其道不可窮 生自无而適有化自有以之无有生有化 者物也不生不化者道也物麗於數故生 者不能不生化者不能不化道行乎物故 常生常化而无時不生无時不化獨立萬 物之上故不生者疑獨汎應而不窮故不 化者往復往復其際不可終蓋莫知其端 倪也疑獨其道不可窮蓋不可測究也物 无得而耦之者豈眞知其所以然哉疑焉 而已黄帝書曰谷神不死是謂玄牝玄牝之門是 **Interpretation** The *Chongxu Zhide Zhenjing* (Scripture of the Ultimate Virtue of Profound Emptiness) is a Daoist classic authored by Emperor Huizong of the Song dynasty. This passage primarily discusses the intrinsic nature of the Dao (the Way) and the principles governing the transformation of all things. Liezi dwelled in the state of Zheng for forty years, yet no one truly understood him. Even the ruler and officials regarded him as an ordinary man. The ancient sages who had genuinely attained the Dao possessed a realm so profound and subtle that it eluded ordinary comprehension. When Liezi prepared to journey to the state of Wei, his disciples asked what teachings he might impart. With a smile, Liezi replied, "What did Master Huzi Qulin ever say?" Though the Dao cannot be conveyed through words, he nevertheless felt compelled to speak. He recounted Huzi's words: There exists that which generates the myriad things yet is itself ungenerated, that which transforms the myriad things yet remains untransformed. This uncreated and indestructible existence is the Dao, whereas concrete entities must inevitably undergo birth, death, and transformation. The Dao is eternal, perpetually generating and transforming all things through the movements of Yin-Yang and the four seasons. The ungenerated Dao appears solitary and unchanging, while the unchanging Dao cycles endlessly without terminus. All things emerge from non-being and return to non-being; only the Dao transcends this flux. The Dao resides within all things yet stands independent above them, defying comparison with concrete phenomena. We can only approach it with reverent contemplation. The passage concludes with a quotation from the *Yellow Emperor's Classic*: "The divine mystery of emptiness never perishes—this is the 'Mysterious Feminine' (referring to the generative capacity of the Dao). The gateway of the Mysterious Feminine is the very root of heaven, earth, and the myriad things." 謂天地之根綿綿若存用之不勤故生物者不生化物者不化自生自化自形自色自智自力自消自息謂之生化形色智力消息者非也 陰陽之運四時之行萬物之理俄生而有 忽化而无形實色彰智謀力作消息盈虚 終則有始无動而不變无時而不移雖皆 道之所寓而運轉不止咸其自爾子列子曰昔者聖人因陰陽以統天地夫有形者生於无形則天地安從生故曰有太易有太初有太始有太素太易者未見氣也太初者氣之始也太始者形之始也太素者質之始也氣形質具而未相離故曰渾淪渾淪者言萬物相渾淪而未相離也視之不見聽之不聞循之不得故曰易也易无形埒易變而爲一一變而爲七七變而爲九九變者究也乃復變而爲一一者形變之始也清輕者上爲天濁重者下爲地沖和氣者爲人故天地舍精萬物化生 陰陽者氣之大天地者形之大氣變而有 形則有陰陽然後有天地而道者爲之公 聖人者道之管此聖人所以因陰陽以統 天地也易有太極是生兩儀莊子所謂道 在太極之先者是也故太易者未見氣也 雜乎芒忽之間變而有氣故太初者氣之 始也氣變而有形故太始者形之始也形 辨而有質故太素者質之始也氣形質具 而未相離則道之全體於是乎在故曰渾 **Interpretation** The root of all things in heaven and earth is continuous and inexhaustible, seemingly void yet truly existent. It gives birth to all things yet never depletes itself. The true creative force that generates all things is itself uncreated by anything; the true law that transforms all things is itself untransformed by anything. All things come into being naturally, change naturally, take form naturally, manifest color naturally, possess wisdom naturally, wield power naturally, perish naturally, and cease naturally. Those that appear to govern generation and transformation, form and color, wisdom and power, growth and decline, are not the true governors. The movement of yin and yang qi, the alternation of the four seasons, and the patterns of all things arise suddenly and vanish suddenly. The manifestation of forms, the display of colors, the operation of strategies, the exertion of power, the transmission of messages, and the waxing and waning of cycles—these phenomena revolve endlessly without cessation. All movements involve change, all moments involve transition; though all are manifestations of the Dao, their operations are entirely spontaneous. Liezi (a prominent Daoist figure) once said: The ancient sages governed heaven and earth by mastering yin and yang. If all formed things emerge from the formless, then from where did heaven and earth themselves arise? Thus, cosmic evolution proceeds through four stages: Taiyi (Great Change), Taichu (Great Beginning), Taishi (Great Commencement), and Taisu (Great Simplicity). In the Taiyi stage, qi does not yet exist; Taichu marks the beginning of qi; Taishi marks the beginning of form; Taisu marks the beginning of substance. When qi, form, and substance are all present but not yet separated, this is called "Hunlun" (primordial undifferentiated state). Hunlun refers to the state where all things are blended and undivided—invisible to the eye, inaudible to the ear, intangible to touch—hence called "Yi" (the source of change). This "Yi" has no concrete form. Its transformation produces "One" (Taiji, the Supreme Ultimate), the "One" transforms to produce "Seven" (the seven governing principles), and "Seven" transforms to produce "Nine" (the nine celestial palaces). "Nine" represents the ultimate of transformation, then returns again to "One." "One" is the beginning of formal transformation: the clear and light qi ascends to become heaven, the turbid and heavy qi descends to become earth, while the harmoniously blended qi of yin and yang forms humanity. Thus heaven and earth contain the essence (jing) and qi, enabling all things to transform and grow. Yin and yang are the fundamental manifestations of qi; heaven and earth are the greatest manifestations of form. When qi transforms to produce form, yin and yang emerge, then form heaven and earth, while the Dao remains the common source of all. The sages are the spokespersons of the Dao, which is why they can govern heaven and earth through yin and yang. The Yijing's statement that "Taiji generates the Two Modes (yin and yang)" and Zhuangzi's assertion that "the Dao precedes Taiji" both refer to this principle. Thus in the Taiyi stage before qi exists, it is merged in an inscrutable state of indeterminacy; its transformation producing qi marks the Taichu stage; qi transforming to produce form marks the Taishi stage; form differentiating to produce substance marks the Taisu stage. When qi, form, and substance are all present yet undivided, the complete state of the Dao is fully embodied within—this is what we call "Hunlun." 淪老子所謂有物混成者是也无所用其 明故視之不見无所施其聰故聽之不聞 无所致其力故循之不得此三者不可致 詰故混而爲一然既已謂之一矣且得无 其言乎此所以强名之曰易也易无形埒 者无體也易況之陽則一之所起故變而 爲一數起於一故變而爲七則屈而未申 也七變而爲九則交而有變也數窮於九 故復變而爲一一爲形變之始則天地人 皆得此以生故曰清輕者上爲天濁重者 下爲地沖和氣者爲人精者一也一生二 二生三三生萬物故天地含精萬物化生子列子曰天地无全功聖人无全能萬物无全用故天職生覆地職形載聖職教化物職所宜然則天有所短地有所長聖有所否物有所通何則生覆者不能形載形載者不能教化教化者不能違所宜宜定者不出所位故天地之道非陰則陽聖人之教非仁則義萬物之宜非柔則剛此皆隨所宜而不能出所位者也 天位乎上地位乎下聖人者位乎天地之 中凡以成變化而已變化代興萬物異宜 天地之與聖人豈能違其所宜哉蓋聖人 之於天地相辨則爲三極相通則爲三才 生覆者不能形載形載者不能教化教化 者不能違所宜所宜定者不岀所位此言 職之有分也故以其所辨者言之若夫聖 人之道上際於天下蟠於地化育萬物不 **Interpretation** This scripture elucidates the fundamental Daoist principles of cosmic generation and the operation of all things. When Laozi speaks of "something formed in chaos" (referring to the Dao), it cannot be seen, heard, or touched—these three characteristics defy investigation and are thus collectively called "the One." This "One" may tentatively be termed "Yi" (the way of change), having no fixed form. Under the influence of Yang Qi, "Yi" generates "One." Numerical transformation begins with "One," remains incomplete at "Seven," undergoes alternation at "Nine," and ultimately returns to "One." "The One" marks the beginning of formal transformation, giving rise to the Three Powers (Heaven, Earth, and Humanity): the clear and light Qi ascends to form Heaven, the turbid and heavy Qi descends to form Earth, while the harmonized Yin-Yang Qi constitutes Humanity. Jing-Qi (essence-energy) is "the One"; "One" generates "Two" (Yin-Yang), "Two" generates "Three" (Heaven-Earth-Humanity), and "Three" generates all things. Thus it is said Heaven and Earth contain Jing-Qi, enabling the transformation and birth of all beings. Liezi states that Heaven-Earth, sages, and all things each have their limitations: Heaven's role is to cover, Earth's to support, the sage's to teach, while all things find their proper places. Heaven cannot support, Earth cannot teach, teaching cannot violate inherent nature, and inherent nature determines each one's position. The movement of Heaven-Earth cannot depart from Yin-Yang, the teaching of sages cannot abandon humaneness and righteousness, the characteristics of all things cannot lack firmness and flexibility—all these are determined by their inherent natures. Heaven above, Earth below, the sage dwelling between them—together they facilitate transformation. All things possess distinct characteristics that neither Heaven-Earth nor sages may violate. When distinguished from Heaven-Earth, the sage forms the "Three Ultimates" (Heaven-Earth-Humanity); when interconnected, they constitute the "Three Powers." What covers cannot support, what supports cannot teach, what teaches cannot violate inherent nature—inherent nature determines position, and this defines their respective responsibilities. The way of sages reaches up to Heaven and down to Earth, nurturing all things without violating their inherent natures. 可爲象則上下同流而无間安有長短之 相形通否之相異者哉故有生者有生生者有形者有形形者有聲者有聲聲者有色者有色色者有味者有味味者生之所生者死矣而生生者未嘗終形之所形者實矣而形形者未嘗有聲之所聲者聞矣而聲聲者未嘗發色之所色者彰矣而色色者未嘗顯味之所味者嘗矣而味味者未嘗呈皆无爲之職也 生形聲色味皆物之化故隱斯顯往斯返 生生者形形者聲聲者色色者味味者皆 道之妙孰原其所始敦要其所終道常无 爲而无不爲謂是故也能陰能陽能柔能剛能短能長能圓能方能生能死能暑能凉能浮能沉能宫能商能出能没能玄能黄能甘能苦能羶能香无知也无能也而无不知也而无不能也 有所知有所能在道一偏非全之盡之者 也而无知而无不知无能而无不能則无 不該也無不遍也何所不能哉陰陽氣也 柔剛材也短長形也圓方器也生死數也 暑凉時也浮沉勢也宫啇聲也出没迹也 玄黄色也甘苦味也羶香臭也變化所爲 皆在是矣古之人其備乎六通四闢小大 精粗共運无乎不在烏往而不暇子列子適衛食於道從者見百歲髑髏攓蓬而指顧謂弟子百豐曰唯子與彼知而未嘗生未嘗死也此過養乎此過歡乎種有幾若 **Interpretation** This scripture elucidates the profound nature of the Dao (the Way), the core concept of Daoism representing the cosmic origin and fundamental order. All things emerge from the Dao's transformative power, yet the Dao itself transcends all concrete forms. All tangible phenomena have opposites: they can be born or die, hot or cold, floating or sinking, high-pitched or low, appearing or vanishing, black or yellow, sweet or bitter, fishy or fragrant. Yet the Dao itself possesses no specific perceptions or capacities—precisely because of this, it encompasses omniscience and omnipotence. Attachment to any particular perception or ability captures only a fragment of the Dao. The true Dao embraces all dualities: Yin-Yang represents the two states of Qi (vital energy), softness and hardness describe material properties, length and shape denote form, square and round characterize vessels, life and death follow the laws of fate, cold and heat mark seasonal changes, floating and sinking indicate movement, musical notes reflect pitch, appearance and disappearance show traces of existence, dark and light express color gradations, sweet and bitter distinguish tastes, pungent and fragrant differentiate scents—all these transformations operate within the Dao. Ancient Daoist adepts could penetrate all six directions (up, down, and the four cardinal points) and harmonize with seasonal cycles. Whether examining grand or minute phenomena, the Dao permeates everything. Like when Liezi (a Daoist master) encountered a century-old skull on the road to Wei and told his disciple: "Only you and this skull understand what it means to have 'never truly lived nor died'—life and death are merely consequences of excessive preservation or indulgence. What, then, is life's essential nature?" This passage uses the skull imagery to illustrate: concrete life forms perish, but the ever-generating Dao never ceases. Physical bodies decay, yet their creative source never vanishes; sounds fade, but their origin never uttered; colors dim, yet their fundamental hue never showed; flavors dissipate, but their essential taste never manifested. These mysteries all reveal the profundity of Wuwei (non-action), the Dao's uncontrived functioning. 鼃爲鶉得水爲　得水土之際則爲鼃蠙之衣生於陵屯則爲陵舄陵舄得鬱栖則爲烏足烏足之根爲蠐螬其葉爲胡蝶胡蝶胥也化而爲蟲生竈下其狀若脱其名曰𪀊掇𪀊掇千日化而爲鳥其名曰乾餘骨乾餘骨之沫爲斯彌斯彌爲食醯頤輅食醯頤輅生乎食醯黄軦食醯黄軦生乎九猷九猷生乎瞀芮瞀芮生乎腐蠸羊肝化爲地臯馬血之爲轉燐也人血之爲野火也鷂之爲鸇鸇之爲布穀布穀乆復爲鷂也燕之爲蛤也田鼠之爲鶉也朽瓜之爲魚也老韭之爲莧也老喻之爲猨也魚卵之爲蟲亶爰之獸自孕而生曰類河澤之鳥視而生曰　純雌其名大腰純雄其名稺蜂思士不妻而感思女不夫而孕后稷生乎巨跡伊尹生乎空桑厥昭生乎濕酼雞生乎酒羊奚比乎不筍乆竹生青寧青寧生程程生馬馬生人人乆入於機萬物皆出於機皆入於機 易曰原始反終故知死生之說蓋有生者 必有死而死於是者未必不生於彼通乎 此則唯予與彼知而未嘗生未嘗死也方 生方死方死方生則養形而悦生今之所 存乃昔之所過者爾故曰此過養乎此過 歡乎萬物以不同形相代則死生之變不 可勝計也故曰種有幾如下文所云乃耳 目之所及者耳若鼃爲鶉者蓋言萬物之 化无川陸之間也㡭也鼃蠙之衣陵舄也 **Interpretation** This passage describes the wondrous phenomena of mutual transformation among all things in nature, using a series of biological metamorphoses to illustrate the principle of "wu hua" (the mutual transformation of things). Frogs (wa) can transform into quails (chun), and when encountering the boundary between water and earth, they revert back to tadpoles (wa bin). The plants (ling xi) growing on mountain slopes turn into crowfoot grass when exposed to damp environments. The roots of crowfoot grass transform into larvae of cockchafers (qi cao), while its leaves become butterflies. These butterflies soon change into small insects (qu duo) found beneath stoves, which after a thousand days transform into birds called "gan yu gu." The text further enumerates more transformation phenomena: sheep livers turn into earth mushrooms (di gao), horse blood transforms into will-o'-the-wisps, and human blood becomes wildfire. Falcons (yao) change into harriers (zhan), which then transform into cuckoos, and cuckoos eventually revert back to falcons. Swallows turn into clams, field mice become quails, rotten melons transform into fish, and old leeks turn into amaranth. Particularly noteworthy are some peculiar reproductive phenomena: a beast called "lei" (from Dan Yuan) can self-impregnate; birds in rivers and marshes (da yao) can conceive simply by gazing at each other; and male creatures called "zhi feng" can reproduce without mates. Hou Ji (ancestor of the Zhou dynasty) was born from a giant footprint, while Yi Yin (renowned Shang dynasty minister) emerged from a hollow mulberry tree. The passage concludes by stating: All things originate from natural mechanisms (ji) and ultimately return to them. Life and death are merely transformations of form, just as the Book of Changes states "investigate origins to understand endings." Those who truly comprehend this principle realize there is no true birth or death, for all things exist in constant transformation. The forms existing now are merely continuations of past forms. 一種也或得水土而生於下或得陵屯而 生於上蓋言萬物之化隨形氣之所遇也 陵舄得鬱栖而爲烏足則假異物以爲體 烏足之根爲蠐螬其葉爲胡蝶則散同體 以爲物胡蝶胥也化而爲蟲生於竈下其 狀若脱其名爲𪀊掇則睘飛者有化而爲 蠕動者矣處掇千日化而爲鳥其名曰乾 餘骨則穴處者有化而爲林棲者矣或因 形而移易則斯彌而爲頤輅原黄軦之生 乎腐蠸與夫地臯轉燐野火之類是也或 因性而反復則鷂之爲鸇鸇之爲布穀布 穀之復爲鷂是也燕之爲蛤田鼠之爲鶉 朽瓜之爲魚老韭之爲莧老羭之爲猿魚 卵之爲蟲則或以類而相因或以不類而 相與爲類亶爰之獸自孕而生曰類則无 所感而化者河澤之鳥視而生曰鶂則無 所交而化者也純雌其名大腰純雄其名 穉蜂則其在物也有一陰陽而自生化者 矣思士不妻而感思女不夫而孕則其在 人也有非陰陽而能潜通者矣以至后稷 生乎巨跡伊尹生乎空桑雖不可致詰而 不足怪也厥昭生乎濕則化於氣醯雞生 乎酒則化於味羊奚比乎不筍則化於習 乆竹生青寧則以无情而生有情也青寧 生程則以无知而生有知也尸子以程爲 豹之類程生馬則以同類而相生也馬生 人則以非類而相生也然則昆蟲之出入 草木之生死變化无常未始有極又烏知 **Interpretation** This passage expounds the principle of constant transformation in all things, illustrating through numerous examples of biological metamorphosis that form is never fixed. Consider: The lingxi grass growing by water transforms into wuzu grass when encountering fertile soil, demonstrating how plants change form according to their environment. The roots of wuzu grass can become larvae of golden tortoise beetles, while its leaves may turn into butterflies—showing how a single organism can differentiate into multiple forms. After some time, these butterflies may transform again into small insects (called jianduo) beneath cooking stoves, where flying creatures become crawling ones. After a thousand days, these insects may become birds called "ganyugu," proving how subterranean life can transform into forest-dwelling fowl. Some transformations stem from natural bodily changes, like when decaying yellow cucumber beetles give birth to stink bugs. Others arise from cyclical nature—the sparrowhawk becomes a harrier, the harrier turns into a cuckoo, and the cuckoo reverts to a sparrowhawk. Other remarkable examples include: swallows transforming into clams, field mice becoming quails, rotten melons turning into fish, aged leeks changing into amaranth, old rams evolving into apes, and fish eggs developing into insects—some transformations occurring within species, others crossing biological categories. Particularly noteworthy are the "lei beasts" of Danyuan Mountain that can self-impregnate, and the "yi birds" of river marshes that conceive through mere visual contact. There are also all-female giant waist insects and all-male juvenile wasps, demonstrating unisexual reproduction. Even humans exhibit exceptional cases: "men who conceive without marriage and women who become pregnant without wedlock." Houji was born when his mother stepped on a giant's footprint, while Yi Yin emerged from a hollow mulberry tree—phenomena inexplicable yet undeniably real. The conclusion reveals: The metamorphosis of insects and the seasonal cycles of plants continue endlessly without fixed patterns. Just as zhao insects emerge from dampness, vinegar worms develop from fermented grains, or the long-associated yangxi grass transforms alongside bamboo shoots—even insentient bamboo can produce sentient qingning insects, which in turn generate the conscious cheng (a legendary beast). Cheng begets horses, horses beget humans... These transformations prove all things in creation constantly interconvert. Who could ever fully comprehend such mysteries? 死生先後之所在哉惟萬物生有所乎萌 死有所乎歸聖人於此知其有機緘而不 能自己耳黄帝書曰形動不生形而生影聲動不生聲而生響无動不生无而生有形必終者也天地終乎與我偕終終進乎不知也道終乎本无始進乎本不乆有生則復於不生有形則復於无形不生者非本不生者也无形者非本无形者也生者理之必終者也終者不得不終亦如生者之不得不生而欲恒其生盡其終惑於數也精神者天之分骨骸者地之分屬天清而散屬地濁而聚精神離形各歸其眞故謂之鬼鬼歸也歸其眞宅黄帝曰精神入其門骨骸反其根我尚何存 靜則復性動則去本理之然也形動而不 生形而生影聲動不生聲而生響无動不 生无而生有則去本遠矣无則生有有必 歸无故曰形必終者也天地與我並生及 其終也與我皆終孰知其極則謂終者進 乎不知矣有終有始有乆有暫者唯其時 物也故有始以无始爲至道終乎本無始 則又至矣有乆以不乆爲至道進乎本不 乆則又至矣夫何故以有生則復於不生 有形則復於无形也不生者非本不生无 形者非本无形蓋自有生有形者見之也 生者理之必終終者不得不終生者不得 不生而欲其生之長存以終爲界辨又烏 知環中之无窮者哉此惑於數者也生者 **Interpretation** This passage explores profound Daoist philosophical concepts regarding life and death, form and spirit, being and non-being. It begins by pointing out that life and death are simply natural phenomena in the cyclical transformation of all things, much like plants sprout, grow, and eventually return to the earth. The sage understands that this follows the inherent patterns of the Dao's (the Way) operation, which remains unaffected by human will. Quoting the *Yellow Emperor's Book*, it states: "Moving forms don't create new forms, only shadows; vibrating sounds don't create new sounds, only echoes. All existing things must eventually reach their conclusion—heaven, earth and all creatures will ultimately perish with us." This ending is actually a return to the original state of beginningless non-being. The Dao (cosmic origin) itself has neither beginning nor end, while all formed life must eventually return to the formless. The text distinguishes the different destinations of spirit and physical form: the spirit belongs to the clear and light heavens, dispersing into the sky after death; the bones belong to the turbid and heavy earth, gathering back into the soil. When spirit departs from form, each returns to its source—this is the true meaning of "ghost" (gui), signifying a return to one's authentic origin. The Yellow Emperor said: "When spirit enters the heavenly gate and bones return to earth's root, what remains of 'me'?" Stillness allows return to original nature, while movement leads away from the source—this is natural law. All things emerge from non-being and must inevitably return from being to non-being. Heaven and earth exist simultaneously with me, and will ultimately perish together with me. The true Dao transcends beginnings and endings, duration and transience—it is absolute existence. The living must return to the lifeless, the formed must return to the formless. This doesn't mean the source itself undergoes creation or destruction, but rather describes the perspective of finite existence. Life must inevitably end, just as it must inevitably arise. The desire to preserve life eternally, clinging to the boundaries between life and death, actually reflects attachment to superficial appearances—a failure to comprehend the infinite cyclical truth of the universe. This is precisely what it means to be deluded by limited perception. 天地之委和精神者天之分故清而散骨 骸者地之分故濁而聚精神離散各歸其 眞尚何有於我哉然此自衆人言之也故 曰精神入其門骨骸反其根我尚何存若 夫聖人上與造物者遊下與无終始者友 則形未嘗衰而我獨存矣人自生至終大化有四嬰孩也少壯也老耄也死亡也其在嬰孩氣專志一和之至也物不傷焉德莫加焉其在少壯則血氣飄溢欲慮充起物所攻焉德故衰焉其在老耄則欲慮柔焉體將休焉物莫先焉雖未及嬰孩之全方於少壯間矣其在死亡也則之於息焉反其極矣 其在嬰孩氣專志一和之至也老子所謂 含德之厚也其在少壯血氣飄溢欲慮充 起莊子所謂與接爲構及其老也血氣既 衰故欲慮柔而體將休焉至於歸其眞宅 則之於息焉而反其極矣莊子曰大塊載 我以形勞我以生佚我以老息我以死此 之謂也自嬰孩至於死亡皆以是日徂故 謂之化孔子遊於太山見榮啓期行乎郕之野鹿裘帶索鼓琴而歌孔子問曰先生所以樂何也對曰吾樂甚多天生萬物唯人爲貴而吾得爲人是一樂也男女之别男尊女卑故以男爲貴吾既得爲男矣是二樂也人生有不見日月不免襁褓者吾既已行年九十矣是三樂也貧者士之常也死者人之終也處常得 **Interpretation** The spirit bestowed upon humans by heaven belongs to the celestial realm, thus it is pure, light, and prone to dispersion. The bones and flesh belong to the earth, hence they are turbid, heavy, and inclined to coalesce. When a person dies, the spirit disperses and returns to the heavenly Dao, while the bones decompose and return to the earth. At this point, what remains of the "self"? Yet this applies only to ordinary people. Hence it is said, "The spirit returns to the heavenly gate, the bones return to the earthly root," and the sense of self ceases to exist. However, sages are different. They roam above with the Creator and befriend the eternal Dao below. Thus, even when their bodies age and perish, their true selves endure forever. Human life progresses through four major stages: infancy, prime years, old age, and death. In infancy, Qi (vital energy) is concentrated, the will is singular, and harmony reaches its peak—external things cannot harm them, and their De (Virtue/Power) is most complete. In the prime of life, blood and Qi are vigorous, desires and thoughts constantly arise, and one is easily disturbed by external things—De begins to decline. In old age, desires wane, thoughts become tranquil, the body prepares for rest, and external things can no longer intrude. Though not as perfect as in infancy, this stage surpasses the prime years. At death, one enters a state of rest, returning to the ultimate origin. The "concentrated Qi and singular will" of infancy is what Laozi called "the depth of containing De." The agitated blood-Qi and burgeoning desires of the prime years resemble Zhuangzi's description of "engaging with external things while the mind is in turmoil." In old age, as blood-Qi weakens, desires diminish, and the body prepares for rest. As for returning to the origin, it means entering eternal repose. Zhuangzi said, "The earth bears my form, life keeps me toiling, old age grants me ease, and death brings me rest"—this is the principle. From infancy to death, transformation occurs daily, hence it is called the "Great Transformation." While traveling on Mount Tai, Confucius saw Rong Qiqi in the outskirts of Cheng, dressed in rough deerskin with a straw belt, playing the zither and singing. Confucius asked, "Why are you so joyful, sir?" Rong Qiqi replied, "My joys are many: Heaven creates all things, yet humans are the most noble—I was born human, this is the first joy. Men and women differ, with men esteemed above women—I was born male, this is the second joy. Some die in infancy, yet I have lived to ninety—this is the third joy. Poverty is the scholar's constant state; death is life's inevitable end. I abide in the constant and await the end—what is there to grieve?" 終當何憂哉孔子曰善乎能自寬者也林類年且百歲底春被裘拾遺穗於故畦並歌並進孔子適衛望之於野顧謂弟子曰彼叟可與言者試往訊之子貢請行逆之隴端面之而嘆曰先生曾不悔乎而行歌拾穗林類行不留歌不輟子貢叩之不已乃仰而應曰吾何悔邪子貢曰先生少不勤行長不競時老无妻子死期將至亦有何樂而拾穗行歌乎林類笑曰吾之所以爲樂人皆有之而反以爲憂少不勤行長不競時故能壽若此老無妻子死期將至故能樂若此子貢曰壽者人之情死者人之惡子以死爲樂何也林類曰死之與生一往一反故死於是者安知不生於彼故吾知其不相若矣吾又安知營營而求生非惑乎吾又安知吾今之死不愈昔之生乎子貢聞之不喻其意還以告夫子夫子曰吾知其可與言果然然彼得之而不盡者也 易曰樂天知命故不憂處常得終死生无 變於己所以自樂也蓋修一身任窮達知 去來之非我亡變亂於心慮則何憂之有 雖然知樂知憂非眞樂也孔子以无樂爲 眞樂榮啓期者眞能自寬而林類蓋得之 而不盡者爾子貢倦於學告仲尼曰願有所息仲尼曰生无所息子貢曰然則賜息无所乎仲尼曰有焉爾望其壙睪如也宰如也墳如也鬲如也則知所息矣子貢曰大哉死乎君子息焉小 **Interpretation** This passage records a dialogue between Confucius and his disciple Zigong upon encountering the centenarian hermit Lin Lei, along with Confucius' teachings on perspectives of life and death. On the outskirts of the Wei State, Confucius saw Lin Lei, a nearly hundred-year-old man gathering wheat ears in a harvested field while wearing a fur coat and singing as he walked. Confucius sent Zigong to inquire. Zigong asked why the old man felt no regret but instead sang while gleaning. Lin Lei replied he had nothing to regret. Puzzled, Zigong questioned: "If you weren't diligent in youth, have no wife or children in old age, and face impending death, what is there to be happy about?" Lin Lei smiled and explained that precisely because he didn't exhaust himself in youth and remained unburdened in old age, he achieved such longevity and happiness. Lin Lei further elaborated his view of life and death: "Death and life are like a cyclical journey—how do we know that dying here doesn't mean being reborn elsewhere? Those who exhaust themselves pursuing survival are truly confused. How can we be certain present death isn't better than past existence?" Hearing this, Confucius remarked that Lin Lei had grasped partial truth but not its complete essence. Later, Zigong expressed weariness with study to Confucius, wishing to find a place of rest. Confucius responded: "There is no true rest in life—only when seeing the grave (with terms like 'kuang', 'gao', 'zai', 'fen', and 'li' describing different tomb forms) does one recognize it as the final resting place." Zigong sighed in realization that death is the noble person's true repose. This dialogue reveals the Daoist transcendent attitude toward life and death: understanding natural laws and accepting destiny's arrangement eliminates sorrow. True wisdom lies in not letting external matters disturb the spirit—neither forcibly pursuing joy nor fearing death, but viewing life and death as part of nature's cycle. Hermits like Rong Qiqi (Spring and Autumn period recluse) and Lin Lei achieved this level of enlightened detachment. 人伏焉仲尼曰賜汝知之矣人胥知生之樂未知生之苦知老之憊未知老之佚知死之惡未知死之息也 學道而不至於死之說則何以學爲哉子 貢倦學而願息是未知死之說也故夫子 告之以生无所息望其壙睪如也其明宰 如也其高墳如也其大鬲如也而與世殊 絶此息之所也然衆人之死曰物而君子 則雖死而不亡故曰君子息焉小人伏焉 生之勞所謂勞我以生也老之佚所謂佚 我以老也死之息所謂息我以死也晏子曰善哉古之有死也仁者息焉不仁者伏焉死也者德之徼也古者謂死人爲歸人夫言死人爲歸人則生人爲行人矣行而不知歸失家者也一人失家一世非之天下失家莫知非焉有人去鄉土離六親廢家業遊於四方而不歸者何人哉世必謂之爲狂蕩之人矣又有人鍾賢世(鐘賢世宜/言重形生)矜巧能修名譽誇張於世而不知已者亦何人哉世必以爲智謀之士此二者胥失者也而世與一不與一唯聖人知所與知所去 死生亦大矣善吾生者乃所以善吾死故 曰善哉古之有死也死而不亡曰壽仁者 壽不仁之人則與物偕盡而已故曰仁者 息焉不仁者伏焉徼者有所歸宿之地生 陽也生者德之光而光則本乎陽死陰也 死者德之徼而徼則本乎陰故以生爲行 **Interpretation** Confucius said to Zigong: "You have already understood this principle. People all know the joy of living, but do not understand the suffering of life; they all recognize the weariness of old age, but fail to perceive its tranquility; they all fear death, yet remain ignorant that death is ultimately rest." To study the Dao without comprehending the true meaning of death—what is the purpose? When Zigong grew weary of learning and sought rest, it was precisely because he didn't understand death's significance. Therefore Confucius told him: "As long as one lives, true rest can never be attained." Behold the grave—spacious and bright, lofty and vast, severed from the dust of the world—this is the true place of repose. Ordinary people perish completely at death, but the noble person's spirit endures eternally. Thus it is said the noble finds repose, while the petty meets annihilation. The toils of life are Heaven's test for us; the tranquility of old age is Heaven's blessing; the rest of death is our final homecoming. Yanzi said: "How wonderful death truly is!" The ancients called the dead "those who have returned home," while the living were "travelers upon the way." To know only the journey without the homecoming is to lose one's bearings. If a man abandons his homeland, forsakes his kin, and wanders aimlessly neglecting his household, the world calls him mad; yet those obsessed with fame, flaunting their talents in pursuit of empty reputation—these the world praises as wise. Both have lost their original nature, yet the world approves the latter. Only the sage knows what to pursue and what to relinquish. Life and death are the great matters of human existence. Those who cherish life will surely face death with serenity. Therefore we say death is good. The spirit that does not perish after death constitutes true longevity—this the benevolent attain, while the unvirtuous perish along with all things. The benevolent find repose, the unvirtuous meet annihilation. "Jiao" (徼) signifies the homeward destination. Life belongs to Yang—the radiance of virtue; death belongs to Yin—virtue's homecoming. Thus we compare life to a journey, and death to returning home. 而死爲歸亦陰陽動靜之義狂蕩之人其 失也外智謀之士其失也内去彼取此世 俗之蔽耳唯聖人知所與知所去或謂子列子曰子奚貴虚列予曰虚者无貴也子列子曰非其名也莫如靜莫如虛靜也虚也得其居矣取也與也失其所矣事之破䃣而後有舞仁義者弗能復也 有貴斯有賤有名斯有實虚則無是也老 子曰致虚極守靜篤虚故足以受羣實靜 故足以應羣動故曰莫如靜莫如虚以虚 靜爲得其居者蓋言羣動羣實莫能閡之 也以取與爲失其所者蓋言去彼取此有 所著之也大道廢有仁義因事之破䃣而 後有舞仁義者豈能復歸於道哉粥熊曰運轉亡已天地密移疇覺之哉故物損於彼者盈於此成於此者虧於彼損盈成虧隨世隨死往來相接間不可省疇覺之哉凡一氣不頓進一形不頓虧亦不覺其成不覺其虧亦如人自世至老貌色智態亡日不異皮膚爪髮隨世隨落非嬰孩時有停而不易也間不可覺俟至後知 神也者妙萬物而爲言者也妙不可識則 凡麗於形拘於數囿於天地之間者二氣 之運轉無已萬物之往來不窮求其主張 推行是者而不可得又烏足以知之哉唯 聖人通乎物之所造覺此而㝠焉彼俟至 後知蓋亦後覺之莫覺者矣杞國有人憂天地崩墜身亡所寄廢寢食者 **Interpretation** This passage elucidates core Daoist concepts regarding emptiness-quiescence, natural transformation, and the cycle of life and death. The discussion on "emptiness-quiescence" reveals that those who indulge in excess err by over-pursuing externalities, while the calculating-minded err by clinging too tightly to internals. Ordinary people remain attached to gain and loss, whereas sages understand what to pursue and what to relinquish. Liezi (a prominent Daoist figure) maintained that "emptiness" itself isn't praiseworthy—the true essence lies in maintaining a state of stillness and nothingness. Only through quiescence and emptiness can one abide in original authenticity, while grasping and giving both lead to confusion. When the great Dao declines in the world, those who flaunt benevolence and righteousness have already lost connection with the true Way. Zhou Xiong (an ancient sage) observed that heaven, earth, and the myriad things undergo constant transformation beyond our perception. The waxing and waning of things, their flourishing and decline, life and death—all are interconnected in subtle, imperceptible continuity. Just as humans progress from birth to old age, their appearance and intellect undergo daily micro-changes, with skin and hair constantly shedding and renewing, though we remain unaware of these gradual transformations. The text concludes with the parable of "the man of Qi who feared the sky might fall," illustrating how this anxious individual failed to comprehend nature's spontaneous patterns. The truly awakened sage perceives the profound mystery of creation, while those who understand only after events unfold remain forever ordinary. The passage emphasizes that those constrained by physical forms and limited cognition can never grasp the operation of Yin-Yang Qi or the ceaseless generation and transformation of all things. 又有憂彼之所憂者因往曉之曰天積炁爾亡處亡炁若屈伸呼吸終日在天中行止奈何憂崩墜乎其人曰天果積炁日月星宿不當墜耶曉之者曰日月星宿亦積炁中之有光耀者只使墜亦不能有所中傷其人曰奈地壞何曉者曰地積塊爾充塞四虚亡處亡塊若躇步跐蹈終日在地上行止奈何憂其壞其人舍然大喜曉之者亦舍然大喜長廬子聞而笑之曰虹蜺也雲務也風雨也四時也此積炁之成乎天者也山岳也河海也金石也火木也此積形之成乎地者也知積炁也知積塊也奚謂不壞夫天地空中之一細物有中之最巨者難終難窮此固然矣難測難識此固然矣憂其壞者誠爲大遠言其不壞者亦爲未是天地不得不壞則會歸於壞遇其壞時奚爲不憂哉子列子聞而笑曰言天地壞者亦謬言天地不壞者亦謬壞與不壞吾所不能知也雖然彼一也此一也故生不知死死不知生來不知去去不知來壞與不壞吾何容心哉 自器言之有成必有壞自道言之无成无 壞囿於器者謂其有形有氣不得不壞通 於道者知其不陷不墜莫得而壞唯達者 知通乎此此列予所以无容心於其間哉舜問乎烝(莊子/作丞)曰道可得而有乎曰汝身非汝有也汝何得有夫道舜曰吾身非吾有孰有之哉曰是天地之委形也生非汝有是天 **Interpretation** This passage discusses the ancient sages' debate about whether heaven and earth will perish, revealing Daoist insights into the cosmic essence. There was a man from Qi who constantly worried that the sky might collapse and the earth might cave in. The wise man who counseled him said: "The sky is merely accumulated Qi (vital energy), existing everywhere. You breathe and move within it all day—why worry about its collapse?" The man asked further: "But won't the sun, moon, and stars fall down?" The sage replied: "These luminous bodies are also manifestations of Qi. Even if they fell, they couldn't harm anyone." The man persisted: "What if the earth breaks apart?" The sage responded: "The earth is accumulated soil filling all directions. You walk upon it daily—why fear its collapse?" When Master Changlu heard this, he laughed and said: "Rainbows, clouds, wind, rain, and the four seasons—these constitute the Qi of heaven. Mountains, rivers, metals, stones, and vegetation—these form the substance of earth. Knowing heaven and earth are composed of Qi and form, how can one claim they won't perish? Though but tiny specks in the cosmos, they appear immense to humans. Worrying about their destruction is excessive, yet claiming they're eternal is equally mistaken. When heaven and earth eventually perish, shouldn't we be concerned?" Liezi (a prominent Daoist figure), upon hearing this, also smiled: "Both assertions—that heaven and earth will perish or won't perish—are wrong. We fundamentally cannot know. Just as the living don't understand death, nor the dead understand life; as coming doesn't comprehend going, nor going comprehend coming. Why trouble our minds with such unknowable matters?" From the perspective of concrete phenomena, what forms must eventually dissolve. Yet from the viewpoint of the Dao (cosmic origin), there is neither formation nor dissolution. Those attached to material forms believe that what has form and Qi must perish, while those who comprehend the great Dao understand that the Dao itself neither collapses nor vanishes. Only those truly awakened can transcend such concerns like Liezi. Finally, the sage-king Shun asked Minister Cheng: "Can the Dao be possessed?" Cheng replied: "Even your body isn't yours to own—how much less the Dao?" Shun pressed: "Then to whom does my body belong?" Cheng explained: "It's a form entrusted to you by heaven and earth. Your life isn't yours—it's the harmonious Qi (vital energy) heaven and earth have temporarily lodged within you." This dialogue reveals the core Daoist concept of "the unity of heaven and humanity": all phenomena are manifestations of the Dao, and humans should relinquish attachment to possession, instead flowing with nature's course. 地之委和也性命非汝有是天地之委順也孫予非汝有是天地之委蛻也故行不知所往處不知所持食不知所以天地彊陽氣也又胡可得而有耶 虚則亡實則有凡得而有者皆可執而取 之道妙无形深不可識既莫得而有而人 之一身形體性命方賅而存倏化而亡亦 安能有形者體也故以身爲天地之委形 和者氣也故以生爲天地之委和物之生 也順性命之理而已故以性命爲天地之 委順身也者父母之遺體也故以孫子爲 天地之委蜕若然者則非我有也故行不 知所往處不知所持食不知所味既有制 之者矣亦有使之者矣直天地强陽氣之 所運動而已又安能有夫道雖然道者人 之所共由也故曰道將爲汝居是豈終不 可得而有邪蓋認而有之則莫能有唯聖人有之以不有耳齊之國氏大富宋之向氏大貧自宋之齊請其術國氏告之曰吾善爲盜始吾爲盜也一年而給二年而足三年大穰自此以往施及州閭向氏大喜喻其爲盜之言而不喻其爲盜之道遂踰垣鑿室手目所及亡不探也未及時以贜獲罪没其先居之財向氏以國氏之謬己也往而怨之國氏曰若爲盜若何向氏言其狀國氏曰嘻若失爲盜之道至此乎今將告若矣吾聞天有時地有利吾盜天地之時利雲雨之滂潤山澤之産育以生吾禾 **Interpretation** This scripture primarily explores the relationship between humans and the natural cosmos, as well as the profound mystery of the Dao (the Way). It begins by pointing out that our physical bodies, lives, and descendants are not truly personal possessions, but temporary forms bestowed by heaven and earth. Just as we don't consciously think about direction while walking, or deliberately pursue flavors when eating, all these are natural manifestations of the movement of Yang Qi (vital energy) within the cosmos. The true Great Dao has no form or appearance, and cannot be grasped through concrete shapes. The human body is merely a temporary physical form granted by heaven and earth, life is the embodiment of harmonized Qi from nature, and descendants represent the transformed continuation of life. None of these can be permanently possessed by individuals—they are simply natural phenomena arising from the movement of heaven and earth's Yang Qi. The text then illustrates this principle through the parable of Master Guo of Qi and Master Xiang of Song: What Guo called "stealing" referred to aligning with seasonal cycles and geographical advantages—harvesting the nourishment of rain and mountain resources to cultivate crops, which constitutes "stealing" in accordance with the Dao. Xiang, however, misunderstood this as literal theft of others' property and was consequently punished. This demonstrates that true "attainment of the Dao" means following natural laws rather than forcibly claiming possession. The scripture emphasizes that although the Great Dao cannot be concretely grasped, it remains accessible to all. The sages attained the Dao precisely because they didn't cling to possessing it. Ordinary people who try to forcibly claim the Dao will inevitably lose it. 殖吾稼築吾坦建吾舍陸盜禽獸水盜魚鼈亡非盜也夫禾稼土木禽獸魚鼈皆天之所生豈吾之所有然吾盜天面亡殃夫金玉珍寳穀帛財貨人之所聚豈天之所與若盜之而獲罪孰怨哉向氏大惑以爲國氏之重罔己也過東郭先生問焉東郭先生曰若一身庸非盜乎盜陰陽之和以成若生載若形況外物而非盜哉誠然天地萬物不相離也仞而有之皆惑也國氏之盜公道也故亡殃若之盜私心也故得罪有公私者亦盜也亡公私者亦盜也公公私私天地之德知天地之德者孰爲盜耶孰爲不盜耶 取非其有无非盜也或以公道而无殃或 以私心而得罪時在夫不累於有與認而 有之之間耳然有公私者未能无羡故曰 有公私者亦盜也而无公私者亦未能勿 忘故曰亡公私者亦盜也公公私私任其 自然而无容心焉則兼懷萬物是謂天地 之德知夫此者泯然大同雖參差不齊而 與天地爲合吾烏能知其辨哉故天瑞之 篇終焉 **Interpretation** I cultivate my crops, repair my fences, build my house, hunt animals on land and catch fish in water—none of these constitute theft. For crops, timber, beasts and fish are all naturally produced—how could they be my private possessions? I merely take what nature provides, thus incurring no misfortune. But treasures like gold, silver, grain and cloth are accumulated by men, not bestowed by nature. If one steals such things and is punished, whom can he blame? A man named Xiang, perplexed and suspecting the allegorical figure Master Guo was deceiving him with lofty rhetoric, consulted Elder Dongguo. The elder replied: "Isn't your very existence also 'stolen'? You appropriated the harmonious blending of Yin-Yang (the two vital energies) to be born, borrowed material substances to form your body—how much more so external possessions?" Truly, all things between heaven and earth inherently depend on each other. To forcibly claim ownership is sheer delusion. Master Guo's "theft" aligned with natural principles, thus brought no calamity; your "theft" stemmed from selfishness, thus incurred punishment. In truth, whether motivated by public or private intent constitutes "theft," just as complete detachment from both still constitutes "theft." Following natural patterns—acting publicly when appropriate, privately when necessary—this reflects heaven and earth's fundamental nature. One who truly understands this principle—how could he still distinguish between theft and non-theft? The crux lies in not clinging to distinctions between "possession" and "non-possession." Those preoccupied with public-private concerns inevitably crave, hence "having such concerns is theft"; those completely detached still cannot avoid attachment, hence "lacking such concerns is also theft." Only by fully harmonizing with nature and regarding all things equally does one accord with the Dao (the Way) of heaven and earth. Attaining this state, though myriad things differ, one becomes seamlessly unified with them—what need remains for discrimination? Thus the chapter "Heaven's Gifts" uses this principle as its culminating teaching. 沖虚至徳眞經義解卷之一 ## Vol. 2 沖虛至德眞經義解卷之二作十二 宋徽宗皇帝著 黃帝(古之明大道者先明天而道德/次之列子以天瑞首篇而繼之) (以黄/帝)黄帝即位十有五年喜天下戴己養正命娱耳目供鼻口焦然肌色皯黣昏然五情爽惑又十有五年憂天下之不治竭聰明進智力營百姓焦然肌色皯黣昏然五情爽惑黄帝乃喟然讚曰朕之過淫矣養一己其患如此治萬物其患如此於是放萬機舍宫寢去直侍徹鐘懸減厨膳退而閒居大庭之館齋心服形三月不親政事晝寢而夢遊於華胥氏之國 至人不以物累形不以形累心上與造物 者遊下與外死生无終始者爲友憂喜无 變於己亦有何患黃帝以此去萬有之累 而將復乎一故齋心服形夢遊華胥氏之 國也華胥氏之國在弇州之西台州之北不知斯齊國幾千萬里蓋非舟車足力之所及神遊而已其國无師長自然而已其民無嗜慾自然而已不知樂生不知惡死故无夭殤不知親己不知疏物故无愛憎不知背逆不知向順故无利害都无所愛惜都无所畏忌入水不溺入火不熱斫撻无傷痛指擿无痟癢乘空如履實寢虚若處牀雲霧不硋其視雷霆不亂其聽美惡不滑其心山谷不躓其步神行而已 在弇州之西台州之北去齊國幾千萬里 **Interpretation** During the fifteenth year of the Yellow Emperor's reign (an ancient sage king who awakened to the Dao and embodied De), he delighted in the people's adoration and indulged daily in sensual pleasures, which left him haggard and mentally disoriented. After another fifteen years, he grew anxious about poor governance, exhausting himself with state affairs—yet his countenance remained sallow and his spirit troubled. The Yellow Emperor lamented: "My errors are grave! Pursuing personal pleasure brings such harm, and governing the realm brings equal distress." Thereupon, he relinquished all administrative duties, left the palace, dismissed his guards, reduced ceremonial music, simplified his meals, and retreated to a humble courtyard for quiet cultivation. For three full months, he abstained from governance. During a daytime nap, he dreamed of journeying to the Land of Huaxu. Those who truly attain the Dao never let external things burden their bodies, nor allow form to constrain their spirit. They roam above with the Creator and below befriend those who transcend life and death—the realized ones beyond beginnings and endings. Neither sorrow nor joy stirs their inner core; how could afflictions arise? It was through this approach that the Yellow Emperor shed all attachments, returning to his original purity, thus enabling his spirit to wander freely to Huaxu during deep repose. The Land of Huaxu lies west of Yanzhou and north of Taizhou, countless millions of *li* from the state of Qi—unreachable by chariot, boat, or foot, accessible only through spiritual travel. There, no rulers exist; all follows its natural course. The people harbor no cravings, neither clinging to life nor despising death, thus none die young. Without distinctions of kinship or distance, they feel no love or hatred. Unaware of rebellion or obedience, they know no conflict of interest. They cling to nothing and fear nothing: water cannot drown them, fire cannot scorch them, blades cannot wound them, and prods cannot pain them. They tread the void as solid ground and rest in emptiness as on a bed. Clouds obscure no vision, thunder disturbs no hearing, beauty and ugliness stir no hearts, and mountains hinder no steps—for they act wholly in accord with the natural Dao. 則其道幽遠而无窮故惟神遊者所能至 也无師長而自治无嗜慾而自足死生无 變於己親疏不累其身不就利而利亦不 至不違害而害亦不來都无所愛惜都无 所畏忌而心有所忘入水不溺入火不熱 斫撻無傷痛指擿無痟養而形有所遣乘 空寢虚不硋不躓惡往而不暇以是出入 往來陰陽之所不能測也而況於人乎故 曰神行而已黄帝既寤怡然自得召天老力牧太山稽告之曰朕間居三月齋心服形思有以養身治物之道弗獲其術疲而睡所夢若此今知至道不可以情求矣朕知之矣朕得之矣而不能以告者矣又二十有八年天下大治幾若華胥氏之國而帝登假(假當/作遐)百姓號之二百餘年不輟 勞形怵心知而辯焉故其術弗獲齋心服 形覺而㝠焉故其道乃得雖有情有信而 无爲无形故至道不可以情求而知之得 之者亦莫能以告也列姑射山在海河洲中山上有神人焉吸風飮露不食五穀心如淵泉形如處女不偎不愛仙聖爲之臣不畏不怒原慤爲之使不施不惠而物自足不聚不歛而已无愆陰陽常調曰月常明四時常若風雨常均字育常時年穀常豐而土无札傷人无夭惡物无疵癘鬼无靈響焉 神也者妙萬物而爲言者也體神之妙而 出乎形數之外故能勝物而无累吸風飲 **Interpretation** This passage describes the supreme state attained through Daoist cultivation and the story of the Yellow Emperor's enlightenment. Those who have attained the Dao reach a realm so profound and boundless that only those with transcendent spirit can achieve it. They perfect themselves without needing teachers' guidance, remain naturally content without desires, remain unchanged by life and death, and feel no burden from personal attachments. Without pursuing benefits, benefits come naturally; without avoiding calamities, calamities do not touch them. Their minds are free from attachments and fears—they don't drown when entering water, don't burn when stepping into fire, remain unharmed by swords or whips, and feel no pain when pricked. Their bodies transform freely, walking and resting effortlessly in the void, unimpeded wherever they go. Even the transformations of Yin-Yang cannot fathom such a state, let alone ordinary people. This is what is called the "divine movement" (shenxing) realm. After three months of quiet cultivation, the Yellow Emperor suddenly attained enlightenment and summoned his ministers, saying: "During my meditation, I struggled to comprehend the Dao of nurturing life and governing the world, but found it in a dream. Now I understand the supreme Dao cannot be sought through ordinary means. Though I've realized it, I cannot convey it in words." Twenty-eight years later, the world became as well-governed as in the legendary era of Huaxu. After the Yellow Emperor ascended as an immortal, the people cherished his memory for over two hundred years. This illustrates how laborious intellectual debate cannot attain the true Dao—only through serene cultivation and relinquishing bodily attachments can one comprehend it. Though the Great Dao truly exists, it has no form or appearance and cannot be sought through conventional means. Those who truly realize it cannot transmit it through words. Finally, the text describes the divine beings of Mount Liegushe (a legendary immortal mountain): They inhale wind and drink dew, abstaining from grains, with minds still as deep springs and appearances pure as maidens. Neither forcing intimacy nor alienation, even immortals and sages willingly serve them. Without exerting authority, they command reverence; without deliberate kindness, all things find fulfillment. Without hoarding, they lack nothing—Yin and Yang harmonize, sun and moon shine perpetually, seasons follow their course, winds and rains come timely, crops grow in season with abundant harvests yearly. The land knows no calamities, people suffer no premature deaths, nothing in creation is deficient, and even spirits cause no mischief. What we call "divine" (shen) is the mysterious power that nurtures all things. Those who embody this divine state transcend physical limitations, thus mastering all things without being bound by them. 露不食五穀則不志於養心如淵泉形如 處女則靜一而不二不偎不愛仙聖爲之 臣不畏不怒願慤爲之使則與道相輔而 行若然者從容无爲而陰陽和靜羣生不 傷故不施不惠不聚不斂陰陽調四時若 字育時年穀豐人无夭惡物无疵癘鬼无 靈響焉此聖人所以曲成萬物而不遺也列子師老商氏友伯高子進二子之道乘風而歸 經曰善行无轍迹御風而行雖无轍迹之 可見然猶有所待也惟神也不行而至尹生聞之從列子居數月不省舍因閒請蘄其術者十反而十不告尹生懟而請辭列子又不命尹生退數月意不已又往從之列子曰汝何去來之頻尹生曰曩章戴有請於子子不我告固有憾於子今復脱然是以又來列子曰曩吾以汝爲達今汝之鄙至此乎姬將告汝姬居也所學於夫子者矣 三問而不答十反而不告道固不可言也 卒於告之者亦告其所學於夫子者而已自吾之事夫子友若人也三年之後心不敢念是非口不敢言利害始得夫子一眄而已五年之後心庚念是非口庚言利害夫子始一解顔而笑七年之後從心之所念庚无是非從口之所言庚无利害夫子始一引吾並席而坐九年之後橫心之所念橫口之所言亦不知我之是非利害歟亦不知彼之是非利害歟亦不知夫子之爲我師若人之爲我 **Interpretation** This scripture passage describes how practitioners attain unity with the Dao through inner cultivation, along with the story of Liezi transmitting the Dao methods. When practitioners refrain from craving the Five Grains, they become free from attachment to physical nourishment. With a mind as clear as deep spring water and a body as pure as a maiden's, they maintain undivided tranquility. Neither deliberately seeking intimacy nor distance, even immortals and sages would submit to such a state. Without fear or anger, preserving sincere simplicity of heart, one naturally complements the Great Dao. Those who reach this realm move with effortless ease in wuwei (non-action), where yin and yang harmonize spontaneously, and all things remain unharmed. There's no need for forced benevolence nor hoarding of wealth—when yin and yang balance, the seasons follow their course, crops flourish, people avoid premature death, all beings stay free from ailments, and even ghosts cause no disturbances. This reveals how sages perfectly fulfill all things without omission. Liezi once studied under Master Lao Shang and befriended Bo Gaozi. After mastering their Dao methods, he could ride the wind home. The scripture states: "Those skilled in walking leave no traces; though wind-riding leaves no visible tracks, it still relies on something. Only the realm of shen (spirit) can arrive naturally without external dependence." When Yin Sheng heard of this, he followed Liezi to study, not returning home for months. Repeated requests for Dao transmission were refused. Though Yin Sheng grew angry and considered leaving, Liezi didn't detain him. Months later when Yin Sheng returned, Liezi asked why he kept coming and going. Yin Sheng admitted initial resentment over rejection but now returned with renewed understanding. Liezi replied: "I originally thought you highly perceptive—never imagined such shallowness." Liezi then shared his own path: "During my training, for three years I dared not conceive right/wrong in mind nor speak of gain/loss—only then did my teacher glance my way. After five years when I began contemplating right/wrong and discussing gain/loss, he finally smiled. At seven years, thinking freely without judging right/wrong, speaking carelessly of gain/loss, he let me share his mat. After nine years, with complete liberation in thought and speech, I could no longer distinguish my right/wrong from others', nor remember who was teacher or friend." 友内外進矣而後眼如耳耳如鼻鼻如口无不同也心凝形釋骨肉都融不覺形之所倚足之所履隨風東西猶木葉幹殻竟不知風乘我邪我乘風乎 三年而不惑故始得夫子一眄五年而不 蔽故至於解顔而笑七年而不累故引之 並席而坐九年而是非利害簡之而不得 則物我兩忘五官相徹風之乘我我之乘 風何容心焉今女居先生之門曾未浹時而懟憾者再三女之片體將氣所不受汝之一節將地所不載履虚乘風其可幾乎尹生甚怍屛息良乆不敢復言 致道者忘心況於懟憾者乎片體氣所不 受一節地所不載則汝身將非汝有也何 得有夫道列子問關尹曰至人潜行不窒蹈火不熱行乎萬物之上而不慄請問何以至於此關尹曰是純氣之守也非智巧果敢之列姬魚語汝(姬魚當/作居吾)凡有貌像聲色者皆物也物與物何以相遠也夫奚足以至乎先是色而已則物之造乎不形而止乎无所化夫得是而窮之者焉得爲正焉彼將處乎不深之度而藏乎无端之紀游乎萬物之所終始壹其性養其氣含其德以通乎物之所造夫若是者其天守全其神无郤物奚自入焉夫醉者之墜於車也雖疾不死骨節與人同而犯害與人異其神全也乘亦弗知也墜亦弗知也死生驚懼不入乎其胸是故遌物而不慴彼得全 **Interpretation** This scripture describes the physical and mental state of adepts who have attained profound spiritual realization, along with essential cultivation methods. When practice reaches the stage of internal and external communion, the functions of eyes, ears, nose and mouth merge into oneness without distinction. The spirit becomes concentrated while the body relaxes, as if bones and flesh have dissolved—one no longer feels what supports the body or where the feet tread. Like a drifting leaf or withered husk carried by wind, it becomes impossible to distinguish whether the wind carries me or I ride the wind. After three years of cultivation, confusion ceases; after five years, one laughs with genuine joy; after seven years, external things no longer create burdens; after nine years, the boundary between self and objects completely dissolves. At this stage, the senses interpenetrate, merging completely with the wind—no need to deliberately contemplate whether wind rides me or I ride the wind. Master Guan Yin (an important Daoist figure) told Liezi: Those who truly attain the Dao can move unseen without obstruction, tread fire without burning, and walk upon all things without fear. This comes from preserving pure Qi (vital energy), not through cleverness or brute force. All things with form, appearance, sound or color belong to the realm of "objects," but Dao attainees reach the formless and imageless state. Such individuals dwell in positions neither too deep nor too shallow, conceal themselves within the law of no-beginning and no-end, and wander through the genesis and completion of all things. They unify their innate nature, nurture primordial Qi, preserve complete De (Virtue), and commune with creation itself. With innate nature whole and spirit unbroken, how can external things penetrate them? Like a drunkard who falls from a carriage yet suffers lighter injuries—because his spirit remains intact in intoxication, unaware of fear—so too with Dao attainees. Neither life nor death, surprise nor fear can disturb their inner being, hence they encounter all things without terror. This is the state of "complete spirit." The text concludes: To attain the Dao, one must first relinquish attachments—how much more so for emotions like resentment? If even one's own body seems not to belong to oneself, how could one truly possess the great Dao? 於酒而猶若是而況得全於天乎聖人藏於天故物莫之能傷也 至人神矣純也者謂其不虧其神也純素 之道惟神是守守而勿失與神爲一故曰 至人潜行不窒蹈火不熱行乎萬物之上 而不慄是純氣之守非智巧果敢之列也 貌像聲色有名有實名實既有麗於留動 一受其成形不忘以待盡則何以相遠而 獨造乎其先道之爲物造乎不形而不與 物爲偶止乎无所化則獨立而不爲物所 運形色名聲果不足以索彼之情則得是 而窮之者焉得爲正焉至人於此處乎不 淫之度則當而不過藏乎无端之紀則運 而不窮遊乎萬物之所終始則又與造物 者遊也一其性而不二養其氣而不耗含 其德而不散以通乎物之所造謂造乎不 形止乎无所化者其天守全其神无郤物 无自入焉此所潜行不窒蹈火不熱行乎 萬物之上而不慄也醉者之乘車以其全 於酒故能逆物而不慴至人行乎萬物之 上以其藏於天故能勝物而莫之能傷是 皆純氣之守不虧其神故也列禦寇爲伯昏无人射引之盈貫措杯水其肘上發之鏑矢復沓方矢復寓當是時也猶象人也伯昏无人曰是射之射非不射之射也當與汝登高山履危石臨百仞之淵若能射乎於是无人遂登高山履危石臨百仞之淵背逡巡足二分垂在外揖禦寇而進之禦 **Interpretation** This passage describes the spiritual state and realm achieved by "perfected persons" (those who have attained the highest level of cultivation) in Daoist practice. The core meaning conveys: Those who have truly realized the Dao possess a spirit of pure integrity, undisturbed by external influences. They can dive underwater without drowning, tread on fire without burning, and walk upon all things without fear—not through cleverness or brute force, but by maintaining the purity of their primordial Qi (the fundamental life energy). Like a drunken man who rides a carriage without fearing its jolts, perfected persons transcend the limitations of all things because they are united with the heavenly Dao. They maintain single-minded concentration, nurture their Qi without depletion, preserve inner De (Virtue) without dissipation, and wander freely with the Creator. In this state, external phenomena cannot penetrate their spiritual realm. The passage then uses the story of Lie Yukou (Liezi) shooting arrows to illustrate: ordinary archery is the "shooting of shooting"—an intentional act—while the higher state is the "shooting of not shooting." This is exemplified when Bohun Wuren (a Daoist sage) takes Liezi to shoot from the edge of a cliff, testing his ability to remain mentally composed in extreme danger. The key point lies in how perfected persons, by upholding the Dao of pure simplicity, safeguard their primordial Shen (spirit), and attain unity with the Dao, thereby transcending the constraints of the material world. This is achieved not through external techniques but through the highest level of inner cultivation. 寇伏地汗流至踵伯昏无人曰夫至人者止闚青天下潜黄泉揮斥八極神氣不變今汝怵然有恂目之志爾於中也殆矣夫 引之盈貫言其力措杯水其肘上言其審 發之鏑矢復沓方矢復寓言其捷猶象人 也則又言其用志之專然是技未至通乎 道者也故曰是射之射非不射之射也至 人者上闚青天豈特登山之高也下潜黃 泉豈特臨淵之深也揮斥八極神氣不變 豈特背逡巡足二分垂在外也列子於此 伏地汗流而不能射於是守純而不虧其 神猶有未至也故曰爾於中也殆矣夫范氏有子曰子華善養私名舉國服之有寵於晋君不仕而居三卿之右目所偏視晋國爵之口所偏肥(音/鄙)晋國黜之游其庭者侔於朝子華使其俠客以智鄙相攻强弱相凌雖傷破於前不用介意終日夜以此爲戲樂國殆成俗禾生子伯范氏之上客出行經坰外宿於田更商丘開之舍(更當/作叟)中夜禾生子伯二人相與言子華之名勢能使存者亡亡者存富者貧貧者富商丘開先窘於饑寒潜於牖北聽之因假糧荷畚之子華之門子華之門徒皆世族也縞衣乘軒緩步闊視顧見商丘開年老力弱面目黧黑衣冠不撿莫不眲之既而狎侮欺詒攩㧙挨抌亡所不爲商丘開常无愠容而諸客之技單憊於戲笑遂與 **Interpretation** Kou Qianzhi (a renowned Daoist figure) lay prostrate on the ground, drenched in cold sweat. Bohun Wuren (a Daoist master) said to him: "A true master of the Dao can gaze upon the azure heavens above and plunge into the yellow springs below, with his spirit roaming the eight directions while maintaining perfect composure. Your frightened eyes and scattered expression reveal how far your inner cultivation still falls short." The master then illustrated archery's progressive stages through metaphors: drawing a fully taut bow demonstrates strength, balancing a cup of water on one's elbow shows steadiness, and releasing arrows in rapid succession displays agility—yet these are all mechanical like a wooden puppet's movements. While such skills require concentration, they remain distant from the realm of Dao. This is called "shooting through action" (youwei), not "shooting through non-action" (wuwei). A genuine Daoist master maintains unshaken serenity whether observing heaven-earth or journeying through cosmic extremities, far surpassing the stability of one standing at a cliff's edge. When Liezi (the Daoist sage) trembled prostrate with sweat-drenched fear, it proved his cultivation of undivided Dao was still immature. The narrative continues with the Fan clan's story: Fan Zihua excelled at cultivating influence, wielding great power in Jin State without holding office—his status surpassed the Three Ministers (high-ranking officials). Those he favored received noble titles; those he disdained faced demotion. Maintaining numerous retainers, he entertained himself by pitting them against each other in intellectual combat, indifferent even to their injuries. Among Fan's elite retainers was Hezheng Zibo. One night while traveling, he lodged at farmer Shangqiu Kai's home. At midnight, Shangqiu overheard Zibo extolling Fan's power—how he could "make the living die and the dead live, enrich the poor and impoverish the rich." The starving, freezing Shangqiu immediately shouldered his grain stores to seek Fan's patronage. Fan's aristocratic retainers scorned the ragged old farmer, subjecting him to relentless humiliation. Yet Shangqiu never reacted with anger, until finally his tormentors exhausted their repertoire of mockery. 商丘開俱乘高臺於衆中漫言曰有能自投下者賞百金衆皆競應商丘開以爲信然遂先投下形若飛鳥揚於地肌骨无䃣范氏之黨以爲偶然未詎怪也因復指河曲之淫隅曰彼中有寳珠泳可得也商丘開復從而泳之既出果得珠焉衆昉同疑子華昉令豫肉食衣帛之次俄而范氏之藏大火子華曰若能入火取錦者從所得多少賞若商丘開往无難色入火往還埃不漫身不焦范氏之黨以爲有道乃共謝之曰吾不知子之有道而誕子吾不知子之神人而辱子子其愚我也子其聾我也子其盲我也敢問其道商丘開曰吾亡道雖吾之心亦不知所以雖然有一於此試與子言之曩子二客之宿吾舍也聞譽范氏之勢能使存者亡亡者存富者貧貧者富吾誠之无二心故不遠而來及來以子黨之言皆實也唯恐誠之之不至行之之不及不知形體之所措利害之所存也心一而已物亡迕者如斯而已今昉知子黨之誕我我内藏猜慮外矜觀聽追幸昔日之不焦溺也怛然内熱惕然震悸矣水火豈復可近哉自此之後范氏門徒路遇乞兒馬醫弗敢辱也必下車而揖之宰我聞之以告仲尼仲尼曰汝弗知乎夫至信之人可以感物也動天地感鬼神横六合而無逆者豈但履危險入水火而已哉商丘開信僞物猶不逆況彼我皆誠哉小子識之 **Interpretation** When Shang Qiu Kai was standing on a high platform with others, someone jokingly said, "Whoever jumps from here will be rewarded with a hundred pieces of gold." Everyone cheered in agreement. Shang Qiu Kai took it seriously and was the first to leap down. His body landed as lightly as a bird, completely unharmed. The disciples of the Fan clan thought it was just a coincidence and weren't particularly surprised. Later, someone pointed to a deep bend in the river and said, "There are precious pearls there—dive in and you can retrieve them." Shang Qiu Kai immediately jumped into the water and indeed found the pearls. Only then did the others begin to suspect something unusual. Zi Hua (the leader of the Fan clan) then granted him the privilege of wearing fine robes and eating delicacies. Soon after, the Fan clan's storeroom caught fire, and Zi Hua announced, "Whoever rushes into the flames to save the brocade will be rewarded according to how much they retrieve." Without hesitation, Shang Qiu Kai charged into the fire, making multiple trips without even a singe on his clothes. At this point, the Fan clan's disciples realized he was a man of the Dao (the Way) and apologized, saying, "We didn’t know you were truly a man of cultivation, and we mocked you like this. Were you feigning foolishness, deafness, or blindness to test us? Please teach us the secrets of your practice." Shang Qiu Kai replied, "What Daoist arts do I possess? Even I don’t understand how this happened. But I can share my thoughts: Once, two guests stayed at my home and praised the Fan clan’s ability to revive the dead and reverse fortunes. I believed them wholeheartedly, so I came here. Since arriving, I took every word you said as truth and acted with complete sincerity, never considering my own safety. My mind was free of distractions, so neither water nor fire could harm me. Now that I know you were deceiving me, doubts have arisen in my heart. Looking back, I break into a cold sweat at the thought of what I did—how could I dare approach fire or water in such a state?" From then on, whenever the Fan clan’s disciples encountered beggars or animal doctors on the road, they no longer dared to treat them with disrespect but would dismount and bow. When Confucius’s disciple Zai Yu heard of this, he told Confucius, who remarked, "The utmost sincerity can move all things, shake heaven and earth, and influence spirits and gods. It transcends all obstacles between heaven and earth—how could it be limited to merely braving fire and water? Shang Qiu Kai believed even false promises without hesitation—how much more could be achieved with mutual sincerity? Remember this lesson well." (Additional note: This story illustrates the Daoist concept of "utmost sincerity moving all things." When a person reaches a state of complete selflessness and undistracted sincerity, extraordinary abilities may manifest. This state resembles the "entering stillness" (Ru Jing) described in later Daoist cultivation practices.) 誠信生神而神全者聖人之道抱神以遊 世俗之間范乎淳備功利機巧必忘夫人 之心死生驚懼不入乎其胸中是故忤物 而不慴行乎萬物之上而不慄彼以偽投 之此以誠應之烏往而不可故啇丘開乘 高臺自投其下肌骨无穉泳河曲之隅而 果得珠入火往還而埃不漫身不焦者誠 故也蓋至誠之道入而與神俱不知形體 之所措利害之所存故能勝物而不傷焉 是以醉者墜車而无犯害黃帝遺玄珠而 象罔得之而蹈火不熱者關尹固以爲純 氣之守也若夫機心存於胸中則純白不 備純白不備則神生不定而道之所不載 故啇丘開知其誕妄追幸昔日之不焦溺 則惕然震悸水火不可復近者以機心生 而有疑故也夫誠而信偽物與不誠而藏 猜慮其相去如此若廼至信之人則又進 乎此矣可以動天地感鬼神橫六合而无 逆豈但履危險入水火而已哉周宣王之牧正有役人梁鴦者能養野禽獸委食於園庭之内雖虎狼鵰鶚之類無不柔馴者雌雄在前孳尾成羣異類雜居不相搏噬也王慮其術終於其身令毛丘園傳之梁鴦曰鴦賤役也何術以告爾懼王之謂隱於爾也且一言我養虎之法凡順之則喜逆之則怒此有血氣者之性也然喜怒豈妄發哉皆逆之所犯也夫食虎者不敢以生物與之 **Interpretation** This scripture primarily expounds on the power of "utmost sincerity" and the art of tiger rearing, revealing the Daoist cultivation wisdom of "sincere resonance through wholeheartedness." Regarding the Way of utmost sincerity, it states: Genuine faithfulness generates miraculous power, and complete mastery of this power constitutes the path of sages. When sages maintain this spiritual state while engaging with the world, their inner purity becomes complete, naturally transcending utilitarian calculations. Neither fear of death nor worldly anxieties can disturb their hearts—thus they face external matters without dread and walk among all beings without trembling. When others treat them with deception, they respond with sincerity, thereby achieving unimpeded movement wherever they go. The text cites the example of Shang Qiu Kai (a legendary figure of perfect sincerity in ancient lore): He jumped from high platforms unharmed, retrieved precious pearls while swimming in the Yellow River's bends, and walked freely through fire without burns—all manifestations of utmost sincerity's effects. The Way of utmost sincerity connects humans with divine intelligence, making one forget physical form and worldly gains or losses, thereby transcending material harm. Like drunkards falling from carriages yet remaining uninjured, or the Yellow Emperor's lost Mystic Pearl (symbolizing the Dao) being found by Xiang Wang (the mindless one). Master Guan Yinzi (Laozi's disciple) considered this the result of preserving primordial Qi in its purest form. When the heart harbors cunning schemes, the original pure nature becomes incomplete, the spirit grows unsettled, and one becomes incapable of bearing the Great Dao. Later, when Shang Qiu Kai developed calculating thoughts and recalled his former fearlessness toward water and fire with trepidation, he dared not approach them again—this demonstrates how doubt arises. The difference between sincerely engaging with falsehood and harboring distrust is precisely this vast. As for those who attain perfect faith, they can move heaven, earth, and spirits, traversing the cosmos without obstruction—far beyond merely entering fire or water unharmed. The latter section recounts how Liang Yang, animal keeper for King Xuan of Zhou, tamed fierce beasts: He maintained tigers, wolves, eagles and other predators in royal gardens, facilitating their breeding in groups while ensuring peaceful coexistence between species. Fearing this skill might be lost, the king sent Mao Qiuyuan to learn it. Liang Yang protested he was but a lowly servant with no special technique to teach, fearing royal accusations of secrecy. He revealed his tiger-rearing secret: "Compliance pleases them, opposition angers them—this is the nature of blood-and-Qi creatures. Yet their emotions never arise without cause, always triggered by opposition." When feeding tigers, he never offered live prey (to avoid awakening their wild instincts). 爲其殺之之怒也不敢以全物與之爲其碎之之怒也時其饑飽達其怒心虎之與人異類而媚養己者順也故其殺之逆也然則吾豈敢逆之使怒哉亦不順之使喜也夫喜之復也必怒怒之復也常喜皆不中也今吾心无逆順者也則鳥獸之視吾猶其儕也故遊吾園者不思高林曠澤寢吾庭者不願深山幽谷理使然也 天下之至柔馳騁天下之至堅此聖人所 以爲大勝之道也虎狼獸之猛者鵰鶚禽 之攫者異類雜居不相搏噬而自得於園 庭之内則所以調而馴之者有其道故也 性命之情順之則安喜怒或過陰陽並毗 逆之使怒豈順其性命之情故養虎者時 其饑飽達其怒心凡以順其性命之情而 已吾豈敢逆之使怒謂不違其性也亦不 順之使喜謂不淫其性也夫喜之復也必 怒怒之復也常喜皆道之過也今吾心無 逆順則既不違其性使之怒亦不淫其性 使之喜彼之安處而自適也宜矣聖人之 養生不便好惡内傷其身達之至於育萬 物和天下豈有他哉以此而已顔回問乎仲尼曰吾嘗濟乎觴深之淵矣津人操舟若神若問焉曰操舟可學邪曰可能游者可教也善游者數能乃若夫没人則未嘗見舟而謖操之也吾問焉而不告敢問何謂也 操舟若神者道濟天下不可窺測故也能 **Interpretation** This scripture employs the metaphors of tiger rearing and boat handling to expound the Daoist wisdom of aligning with natural dispositions in human conduct. Regarding the principle of tiger rearing: Though fierce by nature, those who understand husbandry feed the tiger according to its hunger and satiety, discerning the patterns of its rage. Though humans and tigers belong to different species, when one conforms to its innate nature, even a tiger becomes docile. The key lies not in deliberate flattery or provocation, but in maintaining the Middle Way—neither excessively indulging it to elicit joy nor opposing it to provoke anger. For excessive joy inevitably transforms into rage, while extreme anger reverts to joy—both being deviations from the Great Dao (Daodejing). When the human mind transcends distinctions of compliance and opposition, birds and beasts regard us as their own kind, willingly remaining in our courtyards without yearning for mountain depths. The text illustrates with "the softest thing in the world overcomes the hardest" how sages achieve true mastery precisely through this alignment with innate nature. Fierce creatures like tigers, wolves, eagles and owls can coexist peacefully in gardens precisely because of this understanding of harmonious conditioning. The essence of nurturing life lies in conforming to natural dispositions without allowing excessive emotions to disrupt the balance of Yin-Yang (Yin-Yang). The subsequent dialogue between Yan Hui and Confucius uses boat handling as metaphor: The supremely skilled ferryman operates his vessel with spiritual mastery; good swimmers can teach swimming, while expert divers can handle boats without prior experience. This symbolizes how those who have attained the Dao (Dao) assist the world through realms beyond ordinary comprehension. True Daoist practice transcends superficial techniques, reaching the natural state of "handling boats without having seen them"—the spontaneous perfection of Wuwei (non-action). 游者可教謂其不溺於物善游者數能謂 其乆於其道乃若夫没人則未嘗見舟而 謖操之則妙而不可知矣問焉而不告則 道至於此不可以告人故也仲尼曰𧮒吾與若玩其文也乆矣而未達其實而固且道與能游者可教也輕水也善游者之數能也忘水也乃若夫没人之未嘗見舟也而謖操之也彼視淵若陵視舟之覆猶其車却也覆却萬物方陳乎前而不得入其舍惡往而不暇以瓦摳者巧以鈎摳者憚以黄金摳者惛巧一也而有所矜則重外也凡重外者共内 𧮒與噫同蓋醫者意也謂之𧮒則或有救 其失之義能游者可教也輕水也則入水 之溺不累其形善游者數能忘水也則蹈 水之道無變於己若夫没人之未嘗見舟 也而謖操之也則物我如一不疑其所行 矣死生驚懼不入乎胸中而況利害之端 乎此所以視淵若陵視舟之覆猶其車却 覆却萬物方陳乎前而不得入其舍无往 而不暇也彼内資於道不深則外變於物 亦易矣故以瓦摳者巧以鉤摳有憚以黃 金摳者惛也先儒謂互有所投曰摳蓋探 籌投鉤之謂也惟所要愈重則用心愈矜 故以瓦則巧以鉤則憚以黃金則惛憚則 恐失而已至於惛則若亡矣故曰重外者 拱内拱内則心有所系而不能休休焉之 類也孔子觀於吕梁懸水三十仞流沫三十里黿 **Interpretation** This passage employs swimming as a metaphor to elucidate the stages of Daoist mind cultivation. The essential meaning is: Beginners in swimming can be taught because they haven't yet become constrained by water's nature; skilled swimmers have mastered techniques through familiarity with water's ways; while those truly one with water's essence can expertly handle boats without prior experience—a state so profound it defies measurement. When such adepts are questioned about the Dao (the Way), they often remain silent, for this realm transcends verbal explanation. Confucius said: "Though we've long studied texts together, we've yet to touch the essence. Like swimming—beginners learn because they don't fear water; proficient practitioners excel by forgetting water's existence; the highest masters become indistinguishable from water's nature, perceiving deep abysses as level ground and capsized boats as parked carts. Though myriad things appear before them, nothing enters their mind—wherever they go, they move with perfect ease." The text further illustrates with a gambling analogy: When wagering with pottery shards, one plays skillfully; with silver hooks comes tension; with gold comes mental confusion. Though the technique remains identical, the mind becomes shackled by external valuation. Whenever we overvalue external things, our inner freedom becomes constrained. True Dao-realized individuals maintain inner harmony with the Dao (the Way), undisturbed by external phenomena. Consider the legendary swimmer at Lüliang Falls (an ancient site), who moved effortlessly through thirty-ren-high torrents and thirty-mile whirlpools, outpacing even giant turtles and crocodiles. His mastery came from complete unity with water's essence—where concepts of life, death, fear or excitement couldn't penetrate his mind, much less concerns of gain and loss. This represents the Daoist ideal of perfect inner-outer unification. 鼉魚鼈之所不能游也見一丈夫游之以爲有苦而欲死者也使弟子並流而承之數百步而出被髮行歌而游於棠行(棠行當/作塘下)孔子從而問之曰吕梁懸水三十仞流沫三十里黿鼉魚鼈所不能游向吾見子道之以爲有苦而欲死者使弟子並流將承子子出而被髮行歌吾以子爲鬼也察子則人也請問蹈水有道乎曰亡吾無道吾始乎故長乎性成乎命與齎俱入與汨偕出從水之道而不爲私焉此吾所以道之也孔子曰何謂始乎故長乎性成乎命也曰吾生於陵而安於陵故也長於水而安於水性也不知吾所以然而然命也 黿鼉魚鼈之所不能游也而游之則忘涉 難之險者也以子爲鬼察子則人也則亦 疑於神矣然求其爲道則從水之道不爲 私焉而已與齎俱入者沉以窮乎下與汩 偕出者浮以摖乎上任其自然而已此所 謂從水之道而不爲私焉者也生於陵而 安於陵不失其所因而已長於水而安於 水不逆其所性而已自然者不累於外不 變於己其所以然莫知爲之者故曰不知 所以然而然命也 **Interpretation** This passage recounts a dialogue between Confucius and a master swimmer at Lüliang Falls. The waterfall, towering thirty ren (approximately 24 meters) high with torrents so fierce that even giant turtles, Yangtze alligators, and fish could not navigate them, was effortlessly traversed by a man swimming freely in the raging currents. At first, Confucius assumed the man was attempting suicide and sent his disciples along the riverbank to prepare a rescue. Yet after swimming several hundred paces, the man emerged from the water, shaking out his hair and singing. Confucius hurried after him and asked, "These waters are perilous—I initially mistook you for a ghost or spirit, only to realize upon closer inspection that you were human. Do you have some secret to your swimming?" The man replied, "No secret at all. Born among hills, I adapted to life on land; raised by the water, I became attuned to its nature—everything follows its own course. I sink with the whirlpools and rise with the surges, wholly yielding to the water’s way without forcing anything. That is my method." When Confucius pressed for deeper insight, the swimmer explained, "To live on land and be at ease there is my inherent nature; to grow by water and harmonize with its flow is my inborn tendency. I do not know why it is so, yet it comes naturally—this is destiny." While swimming, he was utterly unaware of danger, his skill appearing miraculous. Yet in truth, he simply followed the water’s movements completely, without deliberate effort. This exchange illustrates the Daoist principle of "following what is natural" (顺其自然): resisting neither circumstance ("not opposing inherent nature") nor one’s own disposition ("being at ease on land/by water"), allowing life to unfold spontaneously ("achieving without knowing why"). Like the swimmer’s seemingly supernatural ability, true mastery lies in total alignment with the Dao of water ("following the water’s way") and the absence of selfish will ("acting without personal agenda"). Such a state transcends ordinary understanding—hence even Confucius initially mistook it for the supernatural. 沖虚至德眞經義解卷之二 ## Vol. 3 沖虚至德眞經義解卷之三作十三 宋微宗皇帝著 黃帝下仲尼適楚出於林中見痀瘻者承蜩猶掇之也仲尼曰子巧乎有道邪曰我有道也五六月纍埦二而不墜則失者錙銖纍三而不墜則失者十一纍五而不墜猶掇之也吾處也若橛株駒吾執臂若槁木之枝天地之大萬物之多而唯蜩翼之知吾不反不側不以萬物易蜩之翼何爲而不得孔子顧謂弟子曰用志不分乃疑於神其痀瘻丈人之謂乎丈人曰汝逢衣徒也亦何知問是乎修汝所以而後載言其上 志致一之謂精精於道者无自而不可其 處身若橛株駒其執臂若槁木之枝則寂 然不動而忘吾有形雖無地之大萬物之 多而唯蜩翼之知不反不側不以萬物易 蜩之翼則誠心不二而外滑舉消其專彌 乆其失彌少故其始也失者錙銖及其乆 也失者十一又其乆也猶掇之也此无它 志致一而已志致一之謂精惟天下之至 精爲能通天下之至神故曰用志不分乃 凝於神海上之人有好漚鳥者每旦之海上從漚鳥游漚鳥之至者百住而不止(住當/作數)其父曰吾聞漚鳥皆從汝游汝取來吾玩之明日之海上漚鳥舞而不下也故曰至言去言至爲无爲齊智之所知則淺矣 古之有道者去智忘機純白内備故入獸 不亂羣入鳥不亂行鳥獸不惡而況人乎 **Interpretation** Confucius was traveling to the state of Chu when he passed through a grove and saw a hunchbacked old man catching cicadas with a bamboo pole. His movements were so skillful that it seemed as effortless as picking things up casually. Confucius asked him, "Your technique is so remarkable—is there some secret to it?" The old man replied, "I have my own method. After practicing for five or six months, when I could balance two clay pellets on the tip of the pole without them falling, I rarely missed. When I could balance three, I failed only once in ten attempts. And when I could balance five without dropping them, catching cicadas became as easy as picking things up." The old man went on to explain his state of mind: "When I stand, I’m as steady as a tree stump, and my arm holding the pole is as motionless as a withered branch. Though heaven and earth are vast and all things are abundant, my eyes focus solely on the cicada’s wings. I don’t look around or let anything distract me from them—how could I not succeed?" Hearing this, Confucius turned to his disciples and said, "When concentration reaches its utmost, one attains a divine level of skill—this is what the hunchbacked old man exemplifies." But the old man said to Confucius, "You scholars in your wide robes and flowing sleeves—what do you know of such things? First cultivate your own foundation, then speak of profound realms." This illustrates that fully focusing the mind on one thing is called "Jing" (essence). Those who master the Dao can accomplish anything. When a person stands as firmly as a stump and holds their arm as still as a withered branch, they forget their physical existence. Though heaven and earth are vast and all things numerous, they focus solely on the cicada’s wings, undistracted. Thus, the mind becomes pure and uncluttered, and external disturbances naturally vanish. The longer the concentration, the fewer the mistakes—at first only occasional errors, then one failure in ten attempts, until finally it becomes as effortless as picking things up. There is no special trick—it is simply the utmost focus. Only the most perfect concentration in the world can connect with the most divine state. Hence it is said, "Only when the mind is undivided can it merge with the wondrous." There was a man by the sea who loved seagulls. Every morning he would go to the shore and play with them, and often a hundred gulls would circle and dance around him. His father said, "I hear the gulls love playing with you—catch a few for me to enjoy." The next day, when the man returned to the shore, the gulls only wheeled in the sky and would not land. Thus it is said: The highest form of speech is to abandon speech; the highest form of action is Wuwei (non-action). To use cleverness and scheming to grasp things is shallow understanding indeed. The ancient masters of the Dao discarded cleverness and forgot cunning, their minds pure and uncluttered. Thus, they could walk among beasts without disturbing them and enter flocks of birds without disrupting their formations. Even birds and beasts did not dislike them—how much less would people? 蓋内本无心物自不疑故也純白不金則 機變之智多於是有高飛而避繒弋之害 然則漚鳥之舞而不下蓋以向也去智而 今也任智故也聖人不以智治國其有言 也无言之之累其有爲也無爲之之迹齊 智之所知則淺矣趙襄子率徒十萬狩於中山籍芿燔林扇赫百里有一人從石壁中岀隨煙燼上下衆謂鬼物火過徐行而出若无所經涉者襄子怪而留之徐而察之形色七竅人也氣息音聲人也問奚道而處石奚道而入火其人曰奚物而謂石奚物而謂火襄子曰而嚮之所出者石也而嚮之所涉者火也其人曰不知也魏文侯聞之問子夏曰彼何人哉子夏曰以商所聞夫子之言和者大同於物物无得傷閡者游金石踏水火皆可也文侯曰吾子奚不爲之子夏曰刳心去智商未之能雖然試語之有暇矣文侯曰夫子奚不爲之子夏曰夫子能之而能不爲者也文侯大說 心與道㝠則一體未始有分形與物遷則 萬化未始不異物我相對觸類爲二和之 以天倪烏用而求有以異物我同根彼是 一致无虚實之相形則出入石壁奚物而 能閡无利害之相摩則上下煙燼奚物而 能傷故曰和者大同於物物無得傷閡者 游金石蹈水火皆可也子夏知之而未能 夫子能之而不爲蓋道非有心者所能得 **Interpretation** This scripture elucidates the core Daoist concepts of "no-mind" (wuxin) and "abandoning cleverness" (quzhi) through two illustrative stories. The first recounts how Lord Xiang of Zhao encountered a remarkable man who could freely pass through burning stone cliffs. When questioned, this man explained that because he fundamentally didn't recognize distinctions between "stone" and "fire," these external objects couldn't harm him. The second story describes how Marquis Wen of Wei, upon hearing this account, consulted Zixia (a disciple of Confucius). Zixia interpreted that when the human mind merges completely with the Dao, one attains the state of "shared origin between self and things" (wuwo tongyuan), wherein traversing metal and stone or treading through water and fire presents no obstruction. The text emphasizes that true sages govern not through clever stratagems, as such intellectual artifice yields only superficial understanding. When one excavates the calculating mind (kuxin quzhi) and achieves harmony with nature ("harmony means complete unity with all things"), one transcends material limitations. Like the extraordinary man who, lacking conceptual distinctions between "stone" and "fire," could pass through them freely. Zixia admits his own inability to fully relinquish mental attachments, while Confucius (Fuzi), though capable of such transcendence, consciously chose not to display these abilities. The passage culminates with a crucial insight: the Dao cannot be attained through deliberate striving. It requires relinquishing discriminating consciousness to reach the state where both self and objects are forgotten (wangwu wangwo). Just as the "heavenly balance" (tianni) naturally harmonizes all things, there's no need to forcibly seek distinction—for all things fundamentally share the same root and origin. 遠亦非無心者所能得近故子夏於此則 曰刳心去智啇未之能聖人藏於天而不 自衒鬻則夫予能之而不爲者眞是也彼 弊弊然游金石蹈水火以爲有道是以其 道與世抗使人得而相之者爾故列子歷 叙諸子之道至此則尊夫子爲大全焉有神巫自齊來處於鄭命曰季咸知人死生存亡禍福壽夭期以歳月旬日如神鄭人見之皆避而走列子見之而心醉而歸以告壺丘子曰始吾以夫子之道爲至矣則又有至焉者矣壺子曰吾與汝既其文未既其實而固得道歟衆雌而无雄而又奚卵焉而以道與世抗必信矣夫故使人得而相汝 解見莊子嘗試與來以予示之明日列子與之見壺子出而謂列子曰譆子之先生死矣弗活矣不可以旬數矣吾見怪焉見濕灰焉列子入涕泣沾衾以告壺子子曰向吾示之以地文罪(莊子/作萌)乎不誫不止是殆見吾杜德幾也 見怪則非常濕灰則不復然古之至人運 道樞於无窮則彼是莫得其偶杜德機而 不發則㗳焉似喪其耦故示之以地文而 見吾杜德幾則謂弗活矣地與陰同德而 其事文則一以爲靜一以爲顯故曰不誫 不止不誫言不震動也不止言不止著也嘗又與來明日又與之見壺子出而謂列子曰幸矣子之先生遇我也有瘳矣灰(或作/全)然 **Interpretation** This passage recounts the story of Liezi (a prominent Daoist figure) encountering the spirit medium Jixian, revealing the fundamental difference between genuine Dao attainment and mere charlatanism. A spirit medium named Jixian came to the state of Zheng from Qi, claiming to foresee life, death, fortune, and misfortune with uncanny accuracy. The people of Zheng fled at the sight of him in terror. Yet Liezi became deeply impressed and reported to his teacher Master Hu (Huzi), saying he had originally believed his teacher's Dao methods were the most profound, but now discovered someone even more extraordinary. Master Hu responded: "What I've taught you remains superficial—you haven't grasped the essence yet. It's like having only a hen without a rooster: how could eggs ever hatch? You flaunt these surface-level techniques in the world, no wonder people see through you." (Here the egg-hatching metaphor illustrates how Dao cultivation requires both substantial and insubstantial aspects.) Master Hu instructed Liezi to bring Jixian for a reading. After their first meeting, Jixian told Liezi: "Your teacher will die soon—he won't last ten days. I saw his complexion like damp ashes." Liezi tearfully reported this to Master Hu, who explained: "I was demonstrating the 'Earthly Pattern' state (a meditative stillness technique), with Qi completely tranquil. He only perceived my suspended vitality and mistook it for impending death." During their second encounter, Jixian changed his tune: "Fortunately he met me—your teacher can be saved!" In truth, Master Hu was now displaying the "Heavenly Soil" state (another cultivation realm), allowing subtle vitality to emerge. Jixian could only observe superficial changes, utterly missing the profound mechanism. Through Jixian's misjudgments, the story demonstrates: True Dao masters command life's primordial source (the "Pivot of Dao") with perfect control, while charlatans only perceive surface phenomena. Master Hu criticizes Liezi's pursuit of empty fame, emphasizing that Dao cultivation requires grounded practice—otherwise it becomes like a hen trying to hatch eggs alone, forever missing true realization. (The terms "blocked vital potential" (Dudeji) refers to suspended vitality, while "Earthly Pattern" (Diwen) describes meditative stillness resembling the earth's quiescence—both specialized Daoist cultivation terminology.) 有生矣吾見杜權矣列子入告壺子壺子曰向吾示之以天壤名實不入而幾發於踵此爲杜權是殆見吾善者幾也 灰然有生者或說以爲不復然之中有生 之意向見其濕灰則生之意已滅滅則已 矣故以爲弗活今見其杜權則動之用猶 藏然既已動矣故以爲有生示之以天壞 壞者土有息者也所命於天者於此有息 焉故曰天壤名實不入則眞妄已㝠機發 於踵則息之所起此所以爲杜權也蓋其 道不可見而繼道者如此而已故曰是殆 見吾善者幾也嘗又與來明日又與之見壺子出而謂列子曰子之先生坐不齋吾無得而相焉試齋將旦復相之列子入告壺子壺子曰向吾示之以太冲莫眹是殆見吾衡氣幾也鯢旋之潘爲淵止水之潘爲淵流水之潘爲淵濫水之潘爲淵沃水之潘爲淵氿水之潘爲淵雍水之潘爲淵汧水之潘爲淵肥水之潘爲淵是爲九淵焉 地文則陰勝陽天壤則陽勝陰至於太沖 則有陰有陽而非陰非陽故曰太沖莫眹 眹者神之兆於物陰陽不測故莫得其眹 也且沖者陰陽之交太沖莫眹則見其適 平而已故謂之衡氣幾也一陰一陽沖而 莫眹證諸九淵亦可知矣潘者反流之謂 也惟反流然後能全一此潘者所以皆淵 也鯢旋之潘爲淵以言全一於至動止水 之潘爲淵以言全一於或止流水以喻夫 **Interpretation** This passage recounts how Liezi (a prominent Daoist figure) learned the Dao from his master Master Hu. Through demonstrating different spiritual states, Master Hu taught Liezi the profundity of the Dao. Master Hu first revealed the "Heaven and Earth" state, where conceptual distinctions cease to function, and vitality surges from the soles of the feet. This seemingly static yet secretly vibrant condition is called "hidden vitality" (Duquan). It resembles damp ashes that appear extinguished but still conceal embers within. Later, Master Hu manifested the "Supreme Void Without Signs" state, representing perfect Yin-Yang equilibrium. Here "signs" refer to outward manifestations—this realm leaves no trace for observation. Like nine distinct water eddies (swirling like salamanders, still pools, flowing streams, etc.), though their surface movements differ, all ultimately return to the abyss's primal source, embodying the Dao's fundamental unity. Through these demonstrations, Master Hu taught Liezi: True Daoist practice doesn't reside in external displays but in mastering internal vitality and Yin-Yang balance. Ordinary observers only perceive surface phenomena (like damp ashes or water currents), while adepts must discern the "subtle mysteries" (jiwei) they contain. These manifestations represent different stages of cultivation, ultimately transcending Yin-Yang duality to achieve the harmonious "Supreme Void" state. 出與物交濫則出之過也沃水以喻夫入 爲物澤氿則入之窮也雍則河水既出還 復入又異夫入之窮矣汧則既出而不流 又異夫還復矣肥則出異而歸同蓋反流 全一者其義盡於此也然莊子獨舉其三 者蓋别而爲九合而爲三其致一爾嘗又與來明日又與之見壺子立未定自失而走壺子曰追之列子追之而不及反以報壺子曰已滅矣已失矣吾不及也壺子曰向吾示之以未始出吾宗吾與之虚而猗移不知其誰何因以爲茅靡因以爲波流故逃也然後列子自以爲未始學而歸三年不出爲其妻爨食狶如食人於事無親雕琢復樸塊然獨以其形立分然而封戎(戎當/作哉)壹以是終 未始出吾宗者蓋聖人以天爲宗而藏於 天故未始出吾宗也餘見莊子解子列子之齊中道而反遇伯昏瞀人伯昏瞀人曰奚方而反曰吾驚焉惡乎驚吾食於十漿而五漿先饋伯昏瞀人曰若是則汝何爲驚已曰夫内誠不解形諜成光以外鎮人心使人輕乎貴老而韲其所患夫漿人特爲食羹之貨无多餘之贏其爲利也薄其爲權也輕而猶若是而況萬乘之主身勞於國而智盡於事彼將任我以事而效我以功吾是以驚 古之至人明白入素无爲復朴天機不張 默與道契惛然若亡而存油然不形而神 **Interpretation** This scripture recounts dialogues between Liezi (a prominent Daoist figure) and Master Huzi (an accomplished adept), as well as Liezi's encounter with Bohun Maoren (another enlightened master). Through these stories, it elucidates the core Daoist principles of "emptiness, stillness, and non-action (Wuwei)." When Liezi studied the Dao under Master Huzi, the master demonstrated the state of "never departing from my ancestral source" — meaning constant unity with the primordial origin of the Dao. In this state, one moves like reeds swaying with the wind or waves flowing naturally, remaining unfathomable to others. After grasping this truth, Liezi returned home and secluded himself for three years, living with utmost simplicity. He cooked meals over fire, treated his wife with ordinary kindness, shed all artificiality to return to his original purity, and ultimately attained the state where self and objects are forgotten. Later, while traveling to Qi, Liezi turned back midway and met Bohun Maoren. He explained his sudden return was prompted by excessive courtesy from a beverage vendor — realizing that if even petty merchants flattered him so, how much more would rulers? This awakened him to the dangers of fame. Bohun Maoren pointed out that true adepts should maintain inner purity, practicing natural non-action without deliberately displaying wisdom. Like the ancient perfected ones (the highest realm of practitioners), they appear muddled yet harmonize with the Dao, leaving no traces while embodying profound mystery. The text repeatedly emphasizes that cultivators must "hide within heaven" (accord with nature), "never depart from the ancestral source" (remain rooted in fundamentals), and "practice non-action to return to simplicity." Through Master Huzi's three demonstrated states (reed-like yielding, wave-like flowing, and elusive vanishing) and Liezi's personal practice, it illustrates how adepts should eliminate deliberate striving to achieve natural unity with the Dao. 則知我稀而我貴矣内誠不解則未能忘 心形諜成光則未能遺形以外鎮人心使 人輕乎貴老而重己身勞於國智盡於事 則慘怛之疾恬愉之安時集於體怵迫之 恐忻懼之喜交溺於心𩐎其所患有如此 者又烏能无驚乎哉伯昏瞀人曰善哉觀乎汝處己人將保汝矣无幾何而往則户外之屨滿矣伯昏瞀人北面而立敦杖蹙之乎頤立有間不言而出賔者以告列子列予提屨徒跣而走暨乎門問曰先生既來曾不廢藥乎曰已矣吾固告汝曰人將保汝果保汝矣非汝能使人保汝而汝不能使人无汝保也而焉用之感也感豫出異且必有感也揺而本身又无謂也與汝遊者莫汝告也彼所小言盡人毒也莫覺莫悟何相孰也 善哉觀乎者善其能内省汝處己者告之 使退藏至人抱神以遊世俗之間使人无 得而窺之故必處己而不處己則人將保 汝矣人之保汝非所謂无得而窺者也故 感而後應不求有異是乃所以使人无保 汝之道也感豫則感而後應出異則求有 以異若是者非特人果保汝而見有於人 且必有感摇而本身不能不累於物夫與 汝遊者莫汝告也則无自而覺彼以小言 盡人毒也則適以爲患莫覺莫悟安能乆 於其道乎故曰何相孰也相孰者謂相與 薰蒸至於成也楊朱南之沛老聃西遊於秦邀於郊至梁而 **Interpretation** This passage elucidates the Daoist principle of maintaining inner purity and remaining undisturbed by external matters. The text observes that when a person becomes excessively self-conscious and clings to personal attachments, they cannot transcend the limitations of physical form. When someone exhausts their intellect through excessive involvement in state affairs, it leads to physical ailments and mental unrest. Fear and joy constantly wage war within their heart—how could they avoid becoming agitated and confused? Bo Hun Muren (an enlightened Daoist master), witnessing this situation, remarked: "You are too concerned with self-display, and thus others will come to depend on you." Soon enough, a crowd gathered outside his door. Bo Hun stood facing north, leaning on his staff with his chin resting upon it. After a moment of silence, he departed. When Liezi (a prominent Daoist figure) heard of this, he ran barefoot to the gate to seek his guidance. Bo Hun explained: "I warned you long ago that people would come to rely on you. It is not that you can make others depend on you, but rather that you cannot prevent them from doing so. Deliberately striving to stand out only unsettles your true nature. Those who associate with you will not correct you—their flattering words are nothing but poison. If you fail to awaken to this, how can you long abide in the true Dao?" A true sage (zhiren, the perfected person) dims their radiance and conceals their wisdom. Their spirit (shen) remains inwardly guarded, wandering freely in the mundane world without being discerned. If one deliberately seeks attention, they will inevitably attract followers. One should respond naturally, without striving to be extraordinary. Otherwise, not only will others cling to you, but you will also become burdened by external things. The passage concludes by mentioning Yang Zhu traveling south to Pei and Laozi journeying west to Qin, meeting in the outskirts of Liang. This subtly suggests that cultivators should emulate their carefree wandering, unconstrained by worldly concerns. 遇老子老子中道仰天而嘆曰始以汝爲可教今不可教也楊子不答至舍進涫漱巾櫛脱履外户膝行而前曰向者夫子仰天而嘆曰始以汝爲可教今不可教弟子欲請夫子辭行不間是以不敢今夫子間矣請問其過老子曰而睢睢而盱盱而誰與居太白若辱盛德若不足楊朱蹴然變容曰敬聞命矣其往也舍者迎將家公執席妻執巾櫛舍者避席煬者避竈其反也舍者與之爭席矣 良賈深藏若虚君子盛德容貌若愚知我 者希則我者貴矣彼飾智以驚愚矯激以 爲異自衒自鬻何足以語夫道夫列子无 意於駭人猶或非之則楊朱更貌改容有 意於異衆其白不可教也宜矣太白若辱 者滌除玄覽而不睹一疵雖受天下之垢 然不脩身以明汙也盛德若不足者德无 以加而不自以爲有餘所謂上德不德也 楊朱聞命而往舍者爭席幾是已蓋其往 也將迎執避衆異之如彼也及其反也舍 者爭席言衆輕之如此也是以聖人披褐 懷玉故去彼取此楊朱過宋東之於逆旅逆旅人有妾二人其一人美其一人惡惡者貴而美者賤楊子問其故逆旅小子對曰其美者自美吾不知其美也其惡者自惡吾不知其惡也楊子曰弟子記之行賢而去自賢之行安往而不愛哉 自道觀之物无美惡知美之爲美則惡爲 **Interpretation** Yang Zhu (a philosopher of the Warring States period) once encountered Laozi on the road. Laozi looked up at the sky and sighed, "At first I thought you could be taught, but now I see you cannot." Yang Zhu made no reply. Upon returning to his lodging, Yang Zhu washed respectfully, arranged his attire, removed his shoes, and approached Laozi on his knees, saying, "Earlier when you sighed while looking at the sky and said I was unteachable, I wished to ask why but feared disturbing you. Now seeing you at leisure, may I inquire about my faults?" Laozi replied, "You always carry yourself with arrogant pride and stare at others with piercing eyes—who would wish to associate with someone like that? The truly pure appear as if covered in dust; those of genuine Virtue (De) always seem lacking." Hearing this, Yang Zhu's countenance changed dramatically, and he bowed respectfully, saying, "I understand." After this encounter, Yang Zhu's behavior transformed noticeably. Previously when he stayed at inns, the host would welcome him reverently—the innkeeper would personally prepare his mat, the wife would bring towels, other guests would yield their seats, and the cooks would vacate the hearth for him. But after his realization, people began competing with him for seating space. This contrast illustrates how truly astute merchants conceal their acumen, while those of genuine Virtue appear outwardly dull. Laozi points out that those who deliberately display cleverness or eccentricity to attract attention fundamentally misunderstand the true nature of the Dao. Even Liezi (a Daoist exemplar) who avoided drawing attention still faced criticism—how much more so for someone like Yang Zhu who deliberately stood apart? "Great purity seems sullied" means a truly pure mind embraces all without showing blemish; "Abundant Virtue seems deficient" describes those of supreme Virtue who still feel inadequate—this represents the highest state of "supreme Virtue not appearing as Virtue." Yang Zhu's transformation from being revered at a distance to interacting as an equal demonstrates the sage's wisdom of "wearing coarse clothes while harboring precious jade within." Another story tells of Yang Zhu at a Song state inn observing two concubines: one beautiful but disdained, another plain but respected. The innkeeper explained, "The beautiful one considers herself lovely, so I don't find her so; the plain one knows her plainness, so I don't consider her plain." From this Yang Zhu realized: one who embodies worthiness without self-praise will be welcomed everywhere. From the Dao's perspective, all things originally lack distinctions of beauty or ugliness—it's only when standards of "beauty" are established that "ugliness" emerges by contrast. 之對世之所美者爲神奇所惡者爲臭腐 神奇復化爲臭腐臭腐復化爲神奇則美 與惡奚辯聖人不藏是非美惡虚已以遊 世而已不矜不伐所謂行賢而去自賢之 行天下莫與之爭能亦莫與之爭功所謂 安往而不愛哉天下有常勝之道有不常勝之道常勝之道曰柔常不勝之道曰彊二者亦知而人未之知故上古之言彊先不己若者柔先出於己者先不己若者至於若己則殆矣先出於己者亡所殆矣以此勝一身若徒以此任天下若徒謂不勝而自勝不任而自任也粥子曰欲剛必以柔守之欲彊必以弱保之積於柔必剛積於弱必彊觀其所積以知禍福之鄉彊勝不若己至於若己者剛柔勝出於己者其力不可量老聃曰兵彊則滅木彊則折柔弱者生之徒堅彊者死之徒 積衆小不勝爲大勝者惟聖人能之老子 曰天下莫柔弱於水而攻堅彊者莫之能 先以其无以易之也蓋有以易之則徇人 而失己烏能勝物唯无以易之故萬變而 常一物无得而勝之者此之謂常勝之道 常勝之道曰柔常不勝之道曰彊二者易 知而人未之知者此老子所謂柔之勝剛 弱之勝彊天下莫不知而莫之能行者是 也彊先不己若者柔先出於己者先不己 若者至於若已則殆矣先出於己者亡所 殆矣者蓋道與世抗者必遇其敵濡弱謙 **Interpretation** What the world considers beautiful is called miraculous, while what it detests is called rotten. Yet the miraculous can transform into the rotten, and the rotten can again become miraculous—so how can we truly distinguish between beauty and ugliness? The sage does not cling to worldly judgments of right and wrong, beauty or ugliness, but maintains an empty and tranquil mind, wandering through the human realm with transcendent detachment. They neither show off nor boast, just as one who practices virtue does not flaunt it. Thus, no one in the world can compete with them or dispute their merits. Living in this way, how could they not be beloved by all? In the world, there exists an eternal path to victory, as well as a sure path to defeat. The law of eternal triumph is "softness and weakness," while the root of inevitable failure is "rigidity and strength." Though this principle seems simple, few truly grasp it. The ancient sages said: Those who rely on force always seek to dominate those weaker than themselves, while those who embrace softness begin with self-cultivation. If one constantly bullies the weak, they will inevitably face danger when encountering an equal opponent. But those who start with inner refinement will never encounter such peril. Cultivating oneself through the way of softness leads to self-fulfillment; governing the world with it achieves effortless action (Wuwei)—seeming not to contend, yet overcoming all; appearing to do nothing, yet accomplishing everything. Master Zhou (an ancient worthy) once said: To be strong, one must take softness as the foundation; to be mighty, one must safeguard weakness. Accumulating softness over time leads to strength, and nurturing weakness eventually transforms it into power. Observe where a person accumulates, and you can foresee their future fortune or misfortune. Relying on strength can only overcome those weaker than oneself, but employing softness transcends one’s limits—this power is immeasurable. Laozi said: Weapons that are too hard will break; trees that are too rigid will snap. What is soft and weak belongs to the way of life, while what is rigid and strong belongs to the path of death. Only the sage can gather countless small acts of non-contention into ultimate victory. Just as water, the softest thing in the world, can overcome the hardest objects precisely because it never changes its nature. If one drifts with the current and loses oneself, how can they conquer external things? Only by preserving one’s true essence can one maintain constancy amidst endless change, leaving external forces no way to prevail—this is the eternal path to victory. The principle of strength and weakness may seem simple, yet as Laozi said, "The soft overcomes the hard; the weak overcomes the strong"—though all under heaven know it, few can practice it. Those who always seek to dominate others will eventually meet their match and fall into peril, while those who begin with self-cultivation will never face such danger. For opposing the world inevitably invites resistance; only by being yielding and humble like water can one move unimpeded everywhere. 下者馳騁天下之至堅正謂是也以此勝 一身若徒以此任天下若徒者謂由一身 以達之天下必若柔弱者之徒乃能勝任 也爲其不求勝物而自勝不假任人而自 任故也抗兵相加哀者勝矣故曰兵彊則 滅拱把之桐梓人皆知養彊則伐而共之 矣故曰木彊則折萬物負陰而抱陽沖氣 以爲和陽以發生爲德陰以肅殺爲事方 其肅殺則沖和喪矣故曰柔弱者生之徒 堅彊者死之徒狀不必童(童當/作同)而智童智不必童而狀童聖人取童智而遺童狀衆人近童狀而疏重智狀與我童者近而愛之狀與我異者疏而畏之有七尺之骸手足之異戴髮含齒倚而趨者謂之人而人未必无獸心雖有獸心以狀而見親矣傅翼戴角分牙布爪仰飛伏走謂之禽獸而禽獸未必无人心雖有人心以狀而見疏矣庖犧氏女蝸氏神農氏夏后氏蛇身人面牛首虎鼻此有非人之狀而有大聖之德夏桀殷紂魯桓楚穆狀貌七竅皆同於人而有禽獸之心而衆人守一狀以求至智未可幾也黄帝與炎帝戰於阪泉之野帥熊羆狼豹貙虎爲前驅鵰鶡鷹鳶爲旗幟此以力使禽獸者也堯使夔典樂擊石拊石百獸率舞簫韶九成鳳凰來儀此以聲致禽獸者也然則禽獸之心奚爲異人形音與人異而不知接之之道焉聖人无所不知无所不通 **Interpretation** This passage expounds on the principle that softness and weakness overcome hardness and strength, along with the wisdom of not judging by appearances. First, it demonstrates how weakness can prevail over strength. Just as the softest things can master the hardest objects in the world, one who maintains a gentle and yielding state is actually most fit to govern the world. Such a person doesn't strive to overpower external things, yet naturally becomes capable; doesn't rely on others, yet naturally assumes responsibility. Like when two armies clash, the side with compassion often prevails. Thus weapons that are too sharp tend to break easily, and trees that grow too thick are more likely to be felled. All things contain both Yin and Yang aspects, requiring their harmonious balance. When the killing energy (Yin) becomes excessive, the harmony of life (chonghe) is lost. Therefore, gentleness is the way of survival, while excessive strength invites destruction. Next, it discusses not judging by appearances. People with similar appearances may have different minds, while those with similar minds may look different. Sages value inner wisdom over outward form, whereas ordinary people are easily deceived by appearances. Humans instinctively favor those who resemble them and distance themselves from those who look different. A being with a seven-foot frame, distinct limbs, hair and teeth that walks upright is called human, yet may harbor bestial nature; beasts with wings, horns, fangs and claws may possess human hearts. Ancient sage-kings like Fuxi, Nüwa, Shennong and Yu the Great sometimes bore extraordinary features—snake bodies with human faces, ox heads with tiger noses—yet possessed great virtue; while tyrants like Jie of Xia and Zhou of Shang looked human but had bestial hearts. Ordinary people who judge wisdom by appearances can hardly attain true knowledge. Finally, it illustrates the relationship between humans and beasts through examples. When the Yellow Emperor battled the Flame Emperor at Banquan, he drove bears, panthers, wolves and leopards into battle—this was controlling beasts through force. When Emperor Yao had his music master Kui strike stone chimes, all beasts danced and phoenixes came to court—this was transforming beasts through music. Clearly, the nature of beasts may not differ from humans; people simply lack the means to communicate with them. The true sage, however, understands all things and communicates with all beings. 故得引而使之焉禽獸之智有自然與人童者其齊欲攝生亦不假智於人也牝牡相偶母子相親避平依險違寒就温居則有群行則有列小者居内壯者居外飲則相携食則鳴群太古之時則與人同處與人並行帝王之時始驚駭散亂矣逮於末世隱伏逃竄以避患害今東方介氏之國其國人數數解六畜之語者蓋偏知之所得太古神聖之人備知萬物情態翻解異類音聲會而聚之訓而受之同於人民故先會鬼神魑魅次達八方人民末聚禽獸蟲蛾言血氣之類心智不殊遠也神聖知其如此故其所教訓者无所遺逸焉 先儒以童爲同當以同爲正也至德之世 同乎无知其德不離同乎无欲是謂素樸 故同與禽獸居族與萬物並禽獸可係羈 而遊烏鵲之巢可攀援而窺也黃帝阪泉 之役帝堯聲樂之致蓋以此乎葛介盧聞 牛鳴成周之時設官使養鳥獸而教擾之 且掌與之言則悉解異類音聲會聚而訓 受之猶有見於後世者列子嘆淳朴之散 原道德之意寓之於書方且易機變之衰 俗而躋之淳厚之域故其言有及於此宋有狙公者愛狙養之成羣能解狙之意狙亦得公之心損其家口充狙之欲俄而匱焉將限其食恐衆狙之不馴於己也先証之曰與若芧朝三而暮四足乎衆狙皆起而怒俄 **Interpretation** This passage describes the harmonious coexistence between humans and nature in ancient times, and how this relationship gradually deteriorated. Here's the core content explained in modern terms: In primordial times, the wisdom of humans and animals was remarkably similar. Creatures instinctively understood the Dao of survival: males and females paired naturally, mothers cared for their young, they avoided open terrain for sheltered areas, sought warmth in cold seasons, maintained order in groups, moved in formation with the weak protected at the center and the strong guarding the periphery, coordinated while drinking, and called to one another when feeding. During the Great Antiquity era, animals and humans lived together peacefully. When emperors began ruling, animals grew fearful of humans and scattered. By the decadent age, creatures hid and fled to avoid human harm. Nowadays in the eastern land of Jieshi, people can understand the language of domestic animals—a rare ability. The ancient sages fully comprehended the nature of all beings, could interpret different creatures' sounds, and gathered them for domestication as if they were ordinary people. Thus the sages first communicated with spirits, then educated the masses, and finally tamed birds, beasts and insects—recognizing that all blood-and-Qi creatures share similar consciousness. In the most virtuous era of perfect Dao and De (Virtue/Power), people maintained childlike innocence, their virtue naturally complete; preserved desireless minds, embodying what's called primal simplicity. Humans and animals coexisted, harmonizing with all creation—one could lead beasts by hand for amusement, peer freely into birds' nests. The Yellow Emperor's Battle of Banquan and Emperor Yao's ritual-music teachings both stemmed from this philosophy. Cases like Ge Jielu understanding oxen or Zhou dynasty officials specializing in animal communication show traces of this legacy. Liezi lamented the passing of this pure epoch, embedding Daoist truth in his writings to counter cunning decadence and restore simple honesty. The text illustrates with a story: A Song dynasty monkey trainer understood his monkeys as they understood him. When rationing family food to feed them became unsustainable, he tried limiting their portions by first offering "three acorns at dawn, four at dusk"—angering the monkeys—then reversing to "four at dawn, three at dusk," which pleased them. 而曰與若芧朝四而暮三足乎衆狙皆伏而喜物之以能鄙相籠皆猶此也聖人以智籠羣愚亦猶狙公之以智籠衆狙也名實不虧使其喜怒哉 古之善爲道者非以明民將以愚之蓋民 可使由之不可使知之故善爲道者使由 之而已反其常然道可載而與之俱无所 施其智巧焉紀消子爲周宣王養鬭鷄十日而問鷄可鬭已乎曰未也方虛驕而恃氣十日又問曰未也猶應影嚮十日又問曰未也猶疾視而盛氣十日又問曰幾矣鷄雖有鳴者已無變矣望之似木鷄矣其德全矣異鷄無敢應者反走爾 善勝敵者不爭夫唯不爭故天下莫能與 之爭蓋欲靜則平氣欲神則順心是謂不 爭之德也若是者其天守全其神無郤物 奚自入焉雖忤物而不慴物亦莫之能傷 純氣之守非智巧果敢之列也是謂全德 之人哉惠盎見宋康王康王蹀足謦欬疾言曰寡人之所說者勇有力也不悅爲仁義者也客將何以教寡人惠盎對曰臣有道於此使人雖有勇刺之不入雖有力擊之弗中大王獨无意邪宋王曰善此寡人之所欲聞也惠盎曰夫刺之不入擊之不中此猶辱也臣有道於此使人雖有勇弗敢刺雖有力弗敢擊夫弗敢非无其志也臣有道於此使人本无其志也夫無其志也未有愛利之心者臣有道於 **Interpretation** This passage illustrates the core Daoist concept of "governing through non-action (Wuwei)" through several allegorical stories. First is the tale of the monkey keeper: He gave three acorns in the morning and four in the evening, making the monkeys happy. The total remained unchanged—only the distribution was adjusted. The sage guides people with wisdom, just as the keeper managed his monkeys. Without altering names or substance, things are naturally accepted. Ancient masters of the Dao didn't seek to make people clever, but to preserve their simplicity. People could be guided in action without needing to understand every principle. True practitioners simply followed natural patterns, avoiding forced cleverness. The story of Ji Xiazi training fighting cocks for King Xuan of Zhou: After forty days, the cock transformed from initial bluster to complete calm—like a wooden statue—when provoked. Its De (Virtue) became perfect; other cocks wouldn't dare fight, fleeing at its sight. True masters of victory don't contend. Precisely because they don't compete, none in the world can compete with them. For inner stillness, calm your Qi (vital energy); for focused Shen (spirit), follow nature's course. Such people possess complete innate nature, their spirits leaving no gaps for external things to penetrate. Even when encountering external phenomena, they remain fearless and unharmed. This is the protection of pure Qi—unattainable through mere strategy or bravery. The story of Hui Ang meeting King Kang of Song: The king valued only military might, disdaining benevolence. Hui Ang claimed he could make even courageous men miss their thrusts, strong men fail their strikes. Better still, he could eliminate the very desire to harm others. Most importantly, he could cultivate hearts that cherish and benefit others—a far greater influence than brute force. 此使天下丈夫女子莫不驩然皆欲愛利之此其賢於勇有力也四累之上也大王獨无意邪宋王曰此寡人之所欲得也惠盎對曰孔墨是已孔丘墨翟无地而爲君无官而爲長天下丈夫女子莫不延頸舉踵而願安利之今大王萬乘之主也誠有其志則四境之内皆得其利矣其賢於孔墨也遠矣宋王无以應惠盎趍而出宋王謂左右曰辯矣客之以說服寡人也 聖人之於天下神武不殺而以慈爲寳故 仁眇天下而无不懷義眇天下而无不服 是謂常勝之道賢於勇有力也遠矣此天 下所以愛利之也言孔子而遂與墨翟俱 者莊子論古之道術百家衆技各有所長 墨子於道雖不該不徧亦才士之有所長 者也沖虚 **Interpretation** This passage recounts the story of Hui Ang admonishing the King of Song, illustrating how benevolence and virtue (De) prove more effective than brute force in winning hearts. Hui Ang addressed the ruler: "Throughout the lands, men and women now rejoice in drawing near to and supporting those who embody virtue. This influence far surpasses that of mere martial prowess, representing a higher realm of attainment. Does Your Majesty not aspire to such distinction?" The King of Song replied: "This is precisely what I wish to achieve." Hui Ang continued: "Confucius and Mozi exemplified this principle. Though possessing no fiefdoms, they were honored like sovereigns; holding no official posts, they were cherished like magistrates. The common people stretched their necks and stood on tiptoes, yearning for their beneficence. Now as ruler of ten thousand chariots, should Your Majesty truly embrace this aspiration, your entire populace would reap blessings—an influence far exceeding that of Confucius or Mozi." The king fell silent, and Hui Ang withdrew with haste. The subsequent commentary observes: "Sages govern the world through numinous wisdom rather than slaughter, wielding compassion as their treasure. Thus when benevolence permeates the realm, none fail to submit; when righteousness fills the land, none refuse obedience. This constitutes the constant victory of the Dao, far superior to martial might. Herein lies the reason all under heaven cherish them." The simultaneous mention of Confucius and Mozi reflects Zhuangzi's perspective on ancient Daoist arts—that each school possesses unique strengths. Though Mozi's cultivation of the Dao lacked completeness, he nevertheless stood as an exceptionally talented specialist. 至徳眞經義解卷之三 ## Vol. 4 沖虚至德眞經義解卷之四作十四 宋徽宗皇帝著 周穆王(道無眞妄物有彼是猶之夢/覺自生紛錯唯大聖知知通) (爲/一)周穆王時西極之國有化人來入水火貫金石反山川移城邑乘虚不墜觸實不硋千變萬化不可窮極既已變物之形又且易人之慮 知變化之道者其知神之所爲乎水火之 所不能害金石之所不能躓高下一體虚 實兩忘千變萬化不可窮極則亦神矣然 神者妙萬物而不可測也變物之形易人 之慮是特窮數達變因形移易者爾謂之 化人以此穆王敬之若神事之若君推露寢以居之引三牲以進之選女樂以娱之化人以爲王之宫室卑陋而不可處王之厨饌腥螻而不可饗王之嬪御膻惡而不可親穆王乃爲之改築土木之功赭堊之色無遺巧焉五府爲虛而臺始成其高千仞臨終南之上號曰中天之臺簡鄭衛之處子娥媌靡曼者施芳澤正娥眉設笄珥衣阿錫曳齊紈粉白黛黑珮玉環雜芷若以滿之奏烝雲六瑩九韶晨露以樂之月月獻玉衣旦旦薦玉食化人猶不舍然不得已而臨之 世之所美者爲神奇所惡者爲臭腐神奇 臭腐迭相爲化則美惡奚辨化人以王之 宫室厨饌嬪御爲不可而必改築簡擇然 後臨之是未能忘美惡之情者也故穆王 欽之特若神而已 **Interpretation** During the reign of King Mu of Zhou, a "Shape-shifter" arrived from the Western Regions. This man possessed extraordinary abilities—he could traverse fire and water, penetrate metal and stone, invert mountains and rivers, move entire cities, float in midair without falling, pass through solid objects unimpeded, and transform endlessly. Not only could he alter the forms of objects, but he could also influence human thoughts. Those who truly understand the Dao (the Way) of transformation recognize this as the work of divine spirit (Shen). Fire and water could not harm him; metal and stone could not obstruct him. To him, height and depth, distance and nearness held no distinction, and the boundaries between reality and illusion dissolved. Such boundless transformation and omnipotence may indeed be called miraculous. Yet what we call "divine" is ultimately that which transcends all things and remains unfathomable. The Shape-shifter's ability to alter forms and shift perceptions was, in essence, achieved by mastering principles and aligning with change—hence his name, "Shape-shifter." King Mu revered this man as if he were a deity, treating him as an honored guest. He housed him in the most splendid palace, offered him the richest sacrifices, and selected the most exquisite music and dances to please him. Yet the Shape-shifter found the king's palace too crude to inhabit, his food too foul to eat, and his consorts too vulgar to approach. King Mu then undertook massive construction, exhausting the treasury to build the "Mid-Heaven Tower," rising a thousand ren (an ancient unit of measurement, approximately eight feet) atop Mount Zhongnan. He also handpicked the most beautiful women from Zheng and Wei, adorning them in fine robes, fragrant herbs, and jade ornaments, and had them perform elegant music such as "Cloud Gate," "Six Brilliances," and "Nine Harmonies" to entertain the Shape-shifter. Only after offering jade garments monthly and exquisite delicacies daily did the Shape-shifter reluctantly accept. People often elevate certain things as miraculous while dismissing others as worthless. Yet the miraculous and the worthless transform into one another—how can beauty and ugliness truly be distinguished? The Shape-shifter disdained King Mu's palace, food, and consorts, insisting on reconstruction and refinement before accepting them. This reveals that he had not yet transcended the discriminating mind that clings to beauty and ugliness, preference and aversion. Thus, King Mu's reverence for him ultimately amounted to nothing more than marveling at the "art of transformation" as a mere spectacle. 居亡幾何謁王同遊王執化人之祛騰而上者中天乃止暨及化人之宫化人之宫構以金銀絡以珠玉出雲雨之上而不知下之所據望之若屯雲焉耳目所觀聽鼻口所納嘗皆非人間之有王實以爲清都紫徴釣天廣樂帝之所居王俯而視之其宫榭若累塊積蘇焉王自以居數十年不思其國也化人復謁王同游所及之處仰不見日月俯不見河海光影所照王目眩不能得視音響所來王耳亂不能得聽百骸六藏悸而不凝意迷精喪請化人求還 言王實以爲清都紫微鈞天廣樂帝之所 居則明其非也構以金銀絡以珠玉觀聽 納嘗皆非人間之所有而王至於不思其 國其可樂如此其所及之處仰不見日月 俯不見河海目不能視耳不能聽而王意 迷精喪請化人求遣其不樂如此此之謂 變物之形而易人之慮化人移之王若磒虚焉既寤所坐猶嚮者之處待御猶嚮者之人視其前則酒未清肴未昲王問所從來左右曰王默存耳由此穆王自失者三月而復更問化人化人曰吾與王神游也形奚動哉且曩之所居奚異王之宫曩之所游奚異王之圃王間恒疑蹔亡變化之極疾徐之間可盡模哉 神心恍惚經緯萬方則神遊者其疾俛仰 之間再撫四海之外形不必動而心與之 俱矣世之人以常有者爲眞以常无者爲 **Interpretation** This scripture recounts the miraculous encounter between King Mu of Zhou and a transformative being (a xianren or immortal with supernatural powers): The transformative being took King Mu soaring through the skies to a celestial palace. Constructed of gold and silver, adorned with pearls and jade, it floated above the clouds—appearing from below like piled cloud formations. Everything within this palace—its sights, sounds, fragrances, and flavors—transcended anything found in the mortal realm. King Mu believed this to be the "Qingdu Ziwei" (the Daoist celestial palace where the Heavenly Emperor resides), and his own royal abode seemed but a mound of dirt and thatch in comparison. He dwelled in this heavenly palace for what felt like decades, completely forgetting his earthly kingdom. Later, the transformative being took King Mu to even more wondrous realms where neither sun nor moon could be seen when looking up, nor mountains nor rivers when gazing down. Blinding light dazzled his eyes, deafening sounds roared in his ears, causing his internal organs to tremble with fright and his spirit (Shen) to become disoriented. Unable to endure it, King Mu begged to return. Upon awakening, he found himself seated exactly where he had been, with the wine and dishes before him untouched. His attendants claimed he had merely been sitting quietly for a short while. King Mu remained in a daze for three months afterward until the transformative being explained: they had only been "spirit-journeying" (Shenyou, traveling in spirit), with their physical bodies never having moved. The celestial palace he saw was ultimately no different from earthly palaces, and the realms they visited were comparable to human gardens. Only then did King Mu realize that the pinnacle of transformation could occur so swiftly as to blur the lines between reality and illusion. The passage illustrates how the spirit can traverse all directions in an instant—while the body remains still, the mind travels far. Ordinary people habitually regard familiar things as real and unfamiliar phenomena as illusory, yet truth and illusion are ultimately separated by but a single thought. Practitioners of the Dao can transcend physical limitations through spiritual cultivation, attaining the realm of "spirit-journeying." 妄故問習於常存而置疑於蹔亡著有弃 空蔽於一曲不知彼之與此俱非眞也明 乎此則曩之所居奚異王之宫曩之所遊 奚異王之圃王大悅不恤國事不樂臣妾肆意遠游命駕八駿之乘右服□(古華/字)騮而左緑耳右驂赤驥而左白□(古義/字)主車則造父爲御𧮼□(上/齊)(下合又/音泰丙)爲右次車之乘右服渠黃而左踰輪左驂盜驪而右山子栢夭主車參百爲御奔戎爲右馳驅千里至于巨蒐氏之國巨蒐氏乃獻白鵠之血以飮王具牛馬之湩以洗王之足及二乘之人已飮而行遂宿于崑崙之阿赤水之陽别日升於崑崙之丘以觀黄帝之宫而封之以詒後世遂賔于西王母觴於瑶池之上西王母爲王謡王和之其辭哀焉迺觀日之所入一日行萬里王乃歎曰於乎予一人不盈于德而諧於樂後世其追數吾過乎穆王幾神人哉能窮當身之樂猶百年乃徂世以爲登假焉 神不疾而速不行而至穆王不知所以出 入六合在此而命駕驂乘日行萬里故雖 至巨蒐之國升崑崙之丘觀黃帝之宫賔 王母于瑶池之上非乘雲氣御飛龍游乎 四海之外者也故曰幾神人哉言近於神 而非神也老成子學幻於尹文先生三年不告老成子請其過而求退尹文先生揖而進之於室屛 **Interpretation** The story of King Mu of Zhou (the fifth ruler of the Western Zhou Dynasty) illustrates mortal yearning for the realm of immortals. Obsessed with pleasure-seeking, he once traveled in a chariot drawn by eight divine steeds: Hua Liu and Lü Er on the right, Chi Ji and Bai Yi on the left, driven by the legendary charioteer Zao Fu. They reached the land of the Jusou people, where locals offered him crane's blood to drink and bathed his feet in mare's milk. Later, King Mu ascended Mount Kunlun, visited the Yellow Emperor's palace, and feasted with the Queen Mother of the West (Xiwangmu, the highest-ranking female immortal in Daoism) at the Jade Pool, exchanging ritual songs. When witnessing the magnificent sunset, he suddenly realized his insufficient virtue (De) amid such indulgence, fearing historical condemnation. This narrative reveals that despite King Mu's ability to traverse ten thousand li daily and visit celestial realms, he ultimately relied on chariots and horses—not true transcendence. As the text critiques, he "approached divinity without being divine," suggesting mortals cannot break physical limitations through mere wanderlust. Later passages describe Lao Chengzi failing to master illusion techniques after three years of study under Master Yin Wen, demonstrating spiritual cultivation requires destined opportunity. When Master Yin Wen invited him for private instruction, it hinted at the necessity of deeper master-disciple transmission in authentic practice. The entire story explores the core Daoist theme of "form-spirit relationship"—while the physical body perishes, the spirit (Shen) may transcend time and space. 左右而與之言曰昔老聃之徂西也顧而告予曰有生之氣有形之狀盡幻也造化之所始陰陽之所變者謂之生謂之死窮數達變因形移易者謂之化謂之幻造物者其巧妙其功深固難窮難終因形者其巧顯其功淺故隨起隨滅知幻化之不異生死也始可與學幻矣吾與汝亦幻也奚須學哉老成子歸用尹文先生之言深思三月遂能存亡自在幡校四時冬起雷夏造冰飛者走走者飛終身不著其術故世莫傳焉 可與往者與之至於妙道揖而進之至室 者以此不可與往者愼勿與之屏左右而 與之言者以此陰陽之運四時之行萬物 之理俄造而有倏化而无故曰有生之氣 有形之狀盡幻也物以生爲始以死爲終 以生爲常以死爲變而皆㝠於造化陰陽 之所運者也故曰造化之所始陰陽之所 變者謂之生謂之死既窮造化陰陽之數 又達有氣有形之變則謂之化付之係於 數變者復因其形而移易之則謂之幻造 物者天也天則神矣故巧妙而不可測功 深而不可究此所以難窮難終因形者人 也人則明矣故巧顯而遽成功淺而俄壞 此所以隨起隨滅夫生死固然也幻化或 使也自道觀之皆非眞常則知幻化之不 異於死生也奚往而非幻哉今且吾與汝 皆幻也而學幻焉是猶所謂夢中又占其 **Interpretation** When Laozi (Lao Dan) journeyed westward, he once turned back to tell me: All living breaths and formed objects are illusory. At the beginning of Heaven and Earth's creative process, the transformations of Yin-Yang manifest as what we call birth and death. That which exhausts the patterns of Heaven-Earth and penetrates the Dao of transformation, following the changes of form, we call metamorphosis and illusion. The profound mystery of the Creator (referring to the Dao of Heaven) is unfathomable—its creative work runs too deep to investigate thoroughly. Yet transformations dependent on physical forms display obvious techniques with shallow efficacy, thus appearing and vanishing with circumstance. Only those who understand that illusion and reality share the same essence as birth and death are qualified to study the art of transformation. In truth, both you and I are illusory existences—why deliberately study such arts? After returning, Lao Chengzi devoted himself to contemplation for three months following Master Yin Wen's (a Warring States period philosopher) teachings, ultimately mastering the secret of making things appear and disappear at will. He could make thunder roll in winter or ice form in summer, could interchange the natures of birds and beasts—yet never displayed these arts in his lifetime, hence they remain unknown to the world. For those capable of comprehending the Great Dao, one may guide them into mystical realms; for the uncomprehending, transmission must be cautious. The revolutions of Yin-Yang, the succession of four seasons, the patterns of myriad things' transformations—all abruptly emerge and swiftly vanish. Thus we say all living breaths and formed objects are illusory. All things take birth as their beginning and death as their end. People commonly regard life as the norm and death as anomaly, yet both are governed by the operations of Yin-Yang's creative transformations. The Dao of Heaven (the Creator) is mysteriously unfathomable—its creative work profound and obscure; human manipulations of form are visible yet easily perishable. From the perspective of the Great Dao, while birth and death undeniably exist, and transformations may be artificial, neither is eternally real. Since even you and I are illusory existences, what need is there to study arts of transformation? Would this not be like interpreting dreams within a dream—utterly superfluous? 夢者與自在存亡者言物或存或亡而吾 固自存也幡校四時則役陰陽而不役於 陰陽冬起雷夏造冰則制四時而不制於 四時飛者走走者飛則馳萬物而不馳於 萬物巧妙功深且與造物者游矣終身不 著其術世莫傳焉則爲其難窮難終難測 難識故也故善學幻者建之以常無有然 後足以盡此子列子曰善爲化者其道密庸其功同人五帝之德三王之功未必盡智勇之力或由化而成孰測之哉 五帝之德三王之功其道密庸者言其道 之藏諸用其功同人者言其功之顯諸人 五帝曰德三王曰功其迹之所履者爾其 心未嘗不一也然既以爲智勇之力而未 敢必又以爲由化而成而或者疑之其善 爲化莫測如此是謂與天地同流者歟覺有八徴夢有六候奚謂八徴一曰故二曰爲三曰得四曰喪五曰哀六曰樂七曰生八曰死此者八徴形所接也奚爲六候一曰正夢二曰蘁夢三曰思夢四曰寤夢五曰喜夢六曰懼夢此六者神所交也不識感變之所起者事至則惑其所由然識感變之所起者事至則知其所由然知其所由然則无所怛 其覺也涉事故驗之以八證其夢也藏理 故占之以六候所遒謂之故所作謂之爲 得言所益喪言所失哀樂累其心死生變 於己之八者形開而可驗者也故曰此八 **Interpretation** The dreamer speaks of things with those who are attached to the existence or extinction of things; in fact, things either exist or perish, while the substance of the “I” exists eternally. Just as a banner moves with the wind yet one can still clearly perceive the changes of the four seasons, this shows that one can harness Yin-Yang without being controlled by Yin-Yang; phenomena such as thunder in winter and ice in summer show that one can govern the four seasons without being constrained by them; birds walking on the ground and beasts flying in the sky show that one can direct the myriad things without being directed by them. The subtle power of this state is profound, so much so that one can roam with the Creator, yet throughout life one does not reveal one’s methods, and the world cannot transmit them—precisely because this state is hard to exhaust, hard to attain, hard to fathom, and hard to know. Therefore, one who is truly skilled in the Dao of transformation must first establish the cognitive foundations of “constant non-being” and “constant being” before fully mastering this state. Liezi said: One who is skilled in the Dao of transformation keeps his arts deeply hidden and unexposed, yet they are useful everywhere; his merit and virtue are no different from those of ordinary people. The virtue of the Five Emperors—Huangdi, Zhuanxu, Diku, Yao, and Shun—and the achievements of the Three Kings—Yu of Xia, Tang of Shang, and King Wen of Zhou—did not necessarily depend entirely on wisdom and courage; perhaps they were accomplished through natural transformation. Who can say clearly? The virtue of the Five Emperors is called “virtue,” and the achievements of the Three Kings are called “achievement”; these are merely differences in their outward manifestations, while the Dao within them was actually the same. People neither dare to assert that these were entirely the result of wisdom and courage, nor are they free of doubt about the claim that they were “formed through transformation.” This unfathomable realm of transformation is probably the realm of becoming one with Heaven, Earth, and nature. In waking life people have eight signs (ba zheng), and dreams have six categories (liu hou). The eight signs are: first, past experience (gu); second, present action (wei); third, gain; fourth, loss; fifth, sorrow; sixth, joy; seventh, life; eighth, death. These eight are all manifestations of the physical form coming into contact with the external world. The six dream categories are: first, natural dreams (zhengmeng); second, dreams born of suppression (e meng); third, dreams caused by longing (simeng); fourth, dreams in a half-awake state (wumeng); fifth, dreams of joy (ximeng); sixth, dreams of fear (jumeng). These six are all results of the spirit’s interaction with the external world. Those who do not understand the source of these feelings and changes are confused when they encounter things; those who understand the source know the ins and outs when they encounter things. When awake and dealing with concrete matters, one verifies them with the eight signs; when dreams contain Heavenly principles, one divines them with the six categories. The so-called “gu” refers to past experience; “wei” refers to present action; “de” indicates gain; “sang” indicates loss; sorrow and joy stir the inner heart; life and death alter one’s own state. These eight are all verifiable manifestations of the physical form coming into contact with the external world. 證者形所接也正噩思寤喜懼之六者魂 交而可占者也故曰此六候者神所交也 其夢也魂交其覺也形開晝夜之變也不 識感變之所起者事至則惑其所由然蓋 不知其夢而自以爲覺也識感變之所起 者事至則知其所由然所謂大覺而知此 其大夢者也通乎晝夜之道而知者萬物 一齊孰覺敦夢何怛化之有一體之盈虛消息皆通於天地應於物類故陰氣壯則夢涉大水而恐懼陽氣壯則夢涉大火而燔焫陰陽俱壯則夢生殺甚飽則夢與甚饑則夢取是以以浮虛爲疾者則夢揚以沉實爲疾者則夢溺藉帶而寢則夢蛇飛鳥銜髮則夢飛將陰夢火將疾夢食飲酒者憂歌舞者哭子列子曰神遇爲夢形接爲事故晝想夜夢神形所遇故神凝者想夢自消信覺不語信夢不達物化之往來者也古之眞人其覺自忘其寢不夢幾虚語哉 通天下一氣耳此所以盈虚消息皆通於 天地應於物類陰氣壯則夢大水而恐懼 陽氣壯則夢大火而燔焫陰陽俱壯而和 則或夢生陰陽俱壯而乖則或夢殺以浮 虚爲疾者則夢揚以沉實爲疾者則夢溺 盈虚之理也甚飽夢與甚饑夢取將陰夢 火將疾夢食消息之理也藉帶而寢則夢 蛇飛鳥銜髮則夢飛因其類也飲酒者憂 歌舞者哭反其類也蓋形之所接存於晝 **Interpretation** This scripture primarily discusses the relationship between dreams and the fluctuations of Yin-Yang within the human body. It explains that dreams are actually the result of interactions between the hun and po souls (Daoism posits that humans possess three hun and seven po souls) and external phenomena. During daytime wakefulness, the physical body is active, while at night during sleep, the souls wander—this alternation between day and night embodies the transformations of Yin and Yang. When Yin Qi (vital energy) becomes excessive in the body, one may dream of wading through deep waters and feel fear; when Yang Qi is excessive, one may dream of raging fires. If both Yin and Yang Qi are abundant and harmonious, one might dream of new life; but if they are excessive yet unbalanced, dreams of violence may arise. Overeating leads to dreams of giving food to others, while extreme hunger brings dreams of seeking sustenance. The text also enumerates specific dream symbols: those with a light, floating constitution dream of soaring, while those with a heavy constitution dream of drowning; sleeping while pressing on a belt may evoke dreams of snakes, and having one’s hair tugged by a bird may inspire dreams of flight. Drinkers paradoxically experience sorrow in dreams, and those who sing and dance may weep—all manifestations of how opposites complement one another. Liezi (a prominent Daoist figure) states: "When the spirit encounters external things, dreams arise; when the physical body interacts with the world, waking reality occurs." Thus, those whose minds are deeply focused naturally experience fewer distractions and dreams. A true adept of the Dao (zhenren) forgets the self while awake and does not dream while asleep—this is no empty claim. Finally, the text asserts that all phenomena between heaven and earth are composed of a single Qi (the fundamental energy underlying all existence). Therefore, the waxing and waning of the human body correspond to the rhythms of the cosmos. These dream phenomena reflect the natural laws of Yin-Yang transformation, where one recedes as the other flourishes. 故神之所遇生於夜是則神形所遭皆盈 虚消息之自爾若夫㝠以一眞每與道俱 則夢覺一致實妄兩忘是之謂眞人西極之南隅有國焉不知境界之所接名古莽之國陰陽之氣所不交故寒暑亡辨日月之光所不照故晝夜亡辨其民不食不衣而多眠五旬一覺以夢中所爲者實覺之所見者妄四海之齊謂中央之國跨河南北越岱東西萬有餘里其陰陽之審度故一寒一暑昏明之分察故一書一夜其民有智有愚萬物滋殖才藝多方有君臣相臨禮法相持其所云爲不可稱計一覺一寐以爲覺之所爲者實夢之所見者妄東極之北隅有國曰阜落之國其土氣常燠日月餘光之照其土不生嘉苗其民食草根木實不知火食性剛悍彊弱相藉貴勝而不尚義多馳步少休息常覺而不眠 陽爲動爲明陰爲靜爲晦西極之南偏於 陰故其民一於向晦靜而多眠東極之比 偏於陽故其民一於向明動而多覺中央 之國者天地之所合也四時之所交也風 雨之所會也陰陽之所和也何明而動何 晦而息動靜不失其時一覺一夢實妄以 解非體眞常而善爲化者孰能與於此周之尹氏大治産其下趣役者侵晨昏而弗息有老役夫筋力竭矣而使之彌勤晝則呻呼而即事夜則昏憊而熟寐精神荒散昔者 **Interpretation** This scripture describes the living conditions of three different states, revealing the realm of the "Perfected Person" (Zhenren) through comparison. In the western land called Gumang, Yin and Yang do not interact—there are no seasons, no cold or heat, no day or night. The people neither eat nor wear clothes, spending most of their time asleep, waking only once every fifty days. They consider their dreams to be reality, while dismissing their waking experiences as illusory. The central state, Zhongyuan, is vast and fertile, with clearly defined seasons and the regular alternation of day and night. Its people vary in wisdom and foolishness, and the land is abundant with thriving creatures and diverse arts. They have established systems of governance, rituals, and laws. They regard their waking actions as real, while viewing dreams as mere illusions. To the east lies the state of Fuluo, where the climate is scorching and the land barren. The people survive on wild roots and fruits, their temperament fierce and warlike. They remain awake most of the time, rarely sleeping. Through this contrast, the text illustrates that the western state belongs to Yin, where people favor stillness and much sleep; the eastern state belongs to Yang, where people prefer movement and little rest; while the central state maintains the harmonious balance of Yin and Yang, with regulated activity and rest. The truly enlightened—the Perfected Person—transcends the duality of dreaming and waking, reaching the state of "forgetting both reality and illusion," which is the true realization of the eternal Dao (Dao). Finally, the text cites the example of a Zhou dynasty nobleman named Yin: his elderly servant toiled day and night, utterly exhausted, groaning during labor by day and collapsing into deep sleep at night. This illustrates how ordinary people remain trapped by their physical forms, their spirits scattered, unable to attain the transcendent state of the Perfected Person. The reason the Perfected Person can surpass the distinction between dream and wakefulness is their unity with the Dao, unswayed by superficial appearances. 夢爲國君居人民之上總一國之事游燕宫觀恣意所欲其樂无比覺則復役人有慰喻其懃者役夫曰人生百年晝夜各分吾晝爲僕虜苦則苦矣夜爲人君其樂无比何所怨哉尹氏心營世事慮鍾家業心形俱疲夜亦昏憊而寐昔者夢爲人僕趨走作役无不爲也數駡杖撻无不至也眠中啽囈呻呼徹旦息焉尹氏病之以訪其友友曰若位足榮身資財有餘勝人遠矣夜夢爲僕苦逸之復數之常也若欲覺夢兼之豈可得邪尹氏聞其友言寬其役夫之程減已思慮之事疾並少間 一陰一陽沖和適平此天與之形也形失 其平偏而爲疾或晝苦而夜樂或晝逸而 夜勞終始反復必至之理也寬其役夫之 程减已思慮之事則各適其平是以疾並 少間然萬物一齊敦覺敦夢方其夢也不 知其夢覺而後知其夢愚者自以爲覺耳 必有大覺而後知此其大夢也君乎牧乎 固哉鄭人有薪於野者遇駭鹿御而擊之斃之恐人見之也遽而藏諸隍中覆之以蕉不勝其喜俄而遺其所藏之處遂以爲夢焉順塗而詠其事傍人有聞者用其言而取之既歸告其室人曰向薪者夢得鹿而不知其處吾今得之彼直眞夢者矣室人曰若將是夢見薪者之得鹿耶詎有薪者邪今眞得鹿是若之夢眞邪夫曰吾據得鹿何用知彼夢我夢邪 **Interpretation** This passage presents two stories about dreams and reality, along with Daoist philosophical reflections on human awakening and dreaming. The first story tells of a man named Yin who lived as a ruler enjoying luxury by day, but always dreamed of being a suffering servant at night. His friend explained: "Yin and Yang must maintain balance. Since you indulge excessively during the day, you naturally compensate through suffering at night." When Yin subsequently reduced his servants' labor and his own obsessive thoughts, his condition improved. This teaches us that excessive attachment to worldly gains and losses disrupts natural equilibrium. The second story describes a woodcutter from Zheng who accidentally killed a deer, hid it, then forgot the location and thought it was just a dream. Someone overheard his mutterings and actually found the deer. Returning home, this man boasted: "That woodcutter merely dreamed of getting the deer—I'm the real winner." His wife countered: "Perhaps you're the one dreaming about the woodcutter finding a deer? Who's really dreaming now?" Finally the man declared: "The deer's in my hands—why bother whose dream it is?" Both stories explore the boundary between reality and dreams. Daoism suggests what ordinary people call "wakefulness" might just be a grander dream—only those who attain the Dao (the Way) can awaken from this greater illusion. As the text states, foolish people assume they're awake, yet only through "great awakening" (enlightenment) can one realize life itself is but a dream. Whether king or shepherd, obsession with worldly status remains superficial. The phrase "the harmonious balance of alternating Yin and Yang" reflects core Daoist philosophy emphasizing equilibrium. When people excessively pursue one aspect (like daytime pleasures), imbalance naturally manifests elsewhere (like nighttime dreams). Only by reducing attachments can one return to natural harmony. 薪者之歸不厭失鹿其夜眞夢藏之之處又夢得之之主爽旦按所夢而尋得之遂訟而爭之歸之士師士師曰若初眞得鹿妄謂之夢眞夢得鹿妄謂之實彼眞取若鹿而與若爭鹿室人又謂夢仞人鹿無人得鹿今據有此鹿請二分之以聞鄭君鄭君曰嘻士師將復夢分人鹿乎訪之國相國相曰夢與不夢臣所不能辨也欲辨覺夢唯黄帝孔丘今亡黄帝孔丘執辨之哉且恂士師之言可也 自道觀之敦覺孰夢是非一氣果且有辨 乎形名而降眞偽起矣故眞得鹿也妄謂 之夢眞夢鹿也妄謂之實是非之塗樊然 殽亂惡能知其辨黄帝孔子以眞㝠妄果 且有彼是乎哉士師之言以眞辨妄果且 無彼是乎哉故求證於黄帝孔子而莫得 則且恂士師之言可也宋陽里華子中年病忘朝取而夕忘夕與而朝忘在塗則忘行在室則忘坐今不識先後不識今闔室毒之竭史而卜之弗占謁巫而禱之弗禁謁醫而攻之弗已魯有儒生自媒能治之華子之妻子以居産之半請其方儒生曰此固非卦兆之所占非祈請之所禱非藥石之所攻吾試化其心變其慮庶幾其瘳乎於是試露之而求衣饑之而求食幽之而求明儒生欣然告其子曰疾可已也然吾之方密傳世不以告人試屏左右獨與居室七日從之莫知其所施爲也而積年之疾一朝 **Interpretation** The woodcutter found a deer on his way home. That night, he dreamed of hiding the deer, then dreamed of giving it to someone else. The next morning, he actually found the deer at the location from his dream and quarreled with the man who had received it in the dream. The official ruled: "When you first found the deer, you thought it was a dream; when you dreamed of receiving it, you took it as reality. Now both of you claim the deer, and even your wife testifies it feels like a dream. Since we can't determine ownership, split the deer equally." When the king of Zheng heard this, he laughed: "Is the official also dreaming of dividing a deer?" Consulting his prime minister, he received the reply: "Between dreams and reality, even I cannot distinguish. Only the Yellow Emperor (Huangdi) and Confucius could tell them apart—but they're long gone. Let's follow the official's judgment." From the perspective of Dao (the Way), what difference exists between waking and dreaming? Right and wrong both arise from the same primordial Qi (vital energy)—where are absolute standards? Only after conceptual distinctions emerged did judgments of truth and falsehood appear. Calling a real deer a dream, treating a dreamed deer as real—this tangle of contradictions, who can truly unravel it? When the Yellow Emperor and Confucius judged matters by truth, were they absolutely correct? When the official applied common reasoning, was he wholly wrong? Since we cannot consult Huangdi or Confucius now, we must follow the official's decision. In the Yangli district of Song, Hua Zi developed amnesia in middle age. Things taken in the morning were forgotten by evening; items received at night vanished from memory by dawn. On roads, he forgot destinations; at home, he forgot to sit down. He couldn't distinguish past from present or comprehend his immediate circumstances. His whole family despaired—diviners failed, shamans' prayers proved useless, and medicines brought no cure. Then a Confucian scholar from Lu claimed he could heal him. Hua Zi's wife offered half their wealth for the remedy. The scholar said: "This illness lies beyond divination, prayer, or medicine. I'll attempt to transform his consciousness—perhaps recovery may come." He deliberately exposed Hua Zi to cold until he sought clothes, to hunger until he desired food, to darkness until he craved light. Elated, the scholar told Hua Zi's son: "The cure works! But my method stays secret." After dismissing all witnesses, he secluded himself with Hua Zi for seven days—none knew what transpired—and the decades-old ailment vanished completely. 都除華子既悟廼大怒黜妻罰子操戈逐儒生宋人執而問其故華子曰曩吾忘也蕩蕩然不覺天地之有无今頓識既往數十年來存亡得失哀樂好惡擾擾萬緒起矣吾恐將來之存亡得失哀樂好惡之亂吾心如此也須臾之忘可復得乎子貢聞而怪之以告孔子孔子曰此非汝所及乎顧謂顔回記之 知忘是非心之適也墮枝體而離形黜聰 明而去智天機不張默與道契惛然若亡 而存世豈得而窺之俗人昭昭我獨若昏 素逝而恥通於事立之本原而知通於神 此聖人之所以不病也而世俗以不知爲 病故謂華子爲病忘方且化其心變其慮 使存亡得失哀樂好惡擾擾萬緒隨之而 起以累其形因亂其心則儒生所謂除其 疾者其開人而賊生者與孔子不以語子 貢者以其多知而雜顧顔回記之則爲其 能坐忘故也秦人逄氏有子少而惠及壯而有迷罔之疾聞歌以爲哭視白以爲黑饗香以爲朽嘗甘以爲苦行非以爲是意之所之天地四方水火寒暑無不倒錯者焉楊氏告其父曰魯之君子多術藝將能已乎汝奚不訪焉其父之魯過陳遇老聃因告其子之證老聃曰汝庸知汝子之迷乎今天下之人皆惑於是非昏於利害同疾者多固莫有覺者且一身之迷不足傾一家一家之迷不足傾一鄉一鄉之 **Interpretation** This story presents two philosophical parables about Hua Zi and the son of the Pang family. After Hua Zi suddenly regained his memory, he flew into a rage—scolding his wife, punishing his children, and even chasing Confucian scholars with weapons. When the people of Song captured and questioned him, Hua Zi explained: "When I was without memory, my mind was empty and clear, unaware even of heaven and earth's existence. Now that my memories have returned, decades of gains and losses, joys and sorrows, loves and hates all surge within me. I fear these emotions will continue disturbing my mental state. That brief state of self-forgetfulness—can it ever be regained?" When Zigong heard this, he found it strange and reported it to Confucius. The master responded: "This surpasses your understanding," then instructed Yan Hui to record the incident. Confucius believed: Forgetting distinctions between right and wrong represents mental tranquility; relinquishing attachment to the physical form and abandoning cleverness allows one's innate nature (original endowment) to manifest spontaneously, silently merging with the Dao (the Way). This state—apparently muddled yet profoundly perceptive—eludes ordinary people's comprehension. While commoners pursue worldly success, sages embrace primal chaos; transcending mundane affairs to penetrate fundamental truths, comprehending origins to attain spiritual freedom. This explains why sages remain untroubled, while ordinary people mistake such enlightenment for illness. The Confucians sought to "cure" Hua Zi through various methods, but actually burdened his body and disturbed his spirit with concerns about survival, gain/loss, sorrow/joy, and preferences. Their so-called "treatment" amounted to harming him. Confucius didn't explain to Zigong because his knowledge was too fragmented; he specifically tasked Yan Hui with recording precisely because he recognized Yan's capacity to achieve "sitting in forgetfulness" (a meditative state of self-oblivion). The second story concerns a son of the Pang family in Qin—brilliant in childhood but afflicted with cognitive disorder as an adult: hearing songs as weeping, seeing white as black, smelling fragrance as rot, tasting sweetness as bitterness, mistaking wrong actions for right. His perceptions became completely inverted, with all sensations of heaven/earth, directions, water/fire, and hot/cold reversed. When Yang Shi suggested to the father, "The Lu state has many talented scholars who might cure him?", the father encountered Laozi (Lao Dan) while passing through Chen and described his son's condition. Laozi replied: "How can you be certain your son is confused? Nowadays all people under heaven are deluded by right/wrong and profit/loss—those sharing his condition are legion, yet none realize it. One person's confusion cannot affect an entire household; one household's confusion cannot affect an entire village..." (The original text breaks off here, but implies Laozi's perspective that "the whole world is drunk while I alone am sober") 迷不足傾一國一國之迷不足傾天下天下盡迷孰傾之哉向使天下之人其心盡如汝子汝則友迷矣哀樂聲色臭味是非孰能正之且吾之此言未必非迷而况魯之君子迷之郵者焉能解人之迷哉榮汝之糧不若遄而歸也 是非之彰也道之所以虧也彼亦一是非 此亦一是非則歌哭之聲黑白之色香朽 之臭甘苦之味以至於四方之内人各是 其所是而非其所非將誰使正民之迷其 日乆矣竊竊然知之謂彼爲迷吾烏能知 其辨此老子所以謂其父曰汝庸知汝子 之迷乎又曰哀樂聲色臭味是非孰能正 之也玄珠之遺象罔得之則迷罔之疾亦 豈世之所識哉燕人生於燕長於楚及老而還本國過晋國同行者詛之指城曰此燕國之城其人愀然變容指社曰此若里之社乃喟然而嘆指舍曰此若先人之廬乃涓然而泣指壠曰此若先人之冢其人哭不自禁同行者啞然大笑曰予昔紿若此晋國耳其人大慙及至燕眞見燕國之城社眞見先人之廬冢悲心更微 情有一至哀樂既過則向之所感舉無欣 戚也 **Interpretation** This passage speaks about how people lose their original nature. If one person is lost, it cannot affect an entire nation; if a whole nation is lost, it still cannot affect the world. But if everyone in the world is lost, who then can guide them? Suppose the minds of all people were like yours—then you would instead be the one who is lost. Joy and anger, sorrow and happiness, sensual desires, right and wrong—who can truly distinguish them clearly? Even these words I speak may themselves be a form of delusion. What’s more, those self-proclaimed wise gentlemen of Lu are themselves deeply lost—how could they possibly help others find clarity? You’d better pack your belongings and hurry back. The more rigidly people cling to distinctions of right and wrong, the more the great Dao (the Way) is diminished. You have your judgments, and I have mine. Thus, songs and cries, black and white, fragrance and rot, sweetness and bitterness—people across the world each insist on their own version of truth while rejecting others’. For ages, people have been lost like this, privately convinced of their own understanding while calling others confused. How could I possibly sort it all out? That’s why Laozi once said to a father: *How do you know your son is confused?* He also said: *Joy and anger, sorrow and happiness, sensual desires, right and wrong—who can truly distinguish them?* It’s like when the Mysterious Pearl (a metaphor for the Dao) is lost—only Xiangwang (the state of no-mind and no-form) can find it. How could ordinary people ever understand this affliction of delusion? There was a man from Yan who grew up in Chu. In his old age, he longed to return to his homeland. Passing through Jin, his companions played a trick on him—pointing to Jin’s city walls, they said, *This is Yan’s city*, and his expression darkened with sorrow. When they pointed to a shrine and called it his hometown’s altar, he sighed deeply. When they pointed to a house and claimed it was his ancestral home, tears welled up in his eyes. And when they gestured toward a grave mound and declared it his forefathers’ burial site, he broke down in sobs. His companions burst into laughter, confessing they had deceived him—this was, in fact, still Jin. The man was deeply ashamed. But when he finally reached Yan and beheld its real walls, altars, ancestral homes, and graves, his grief was not as sharp. When emotions reach their peak, once the sorrow or joy passes, the original intensity fades away. This teaches us that people are often misled by appearances, clinging to illusory feelings. True awakening means transcending these external fluctuations of joy and sorrow, gain and loss. 沖虛至德眞經義解卷之四 ## Vol. 5 沖虚至德眞經義解卷之五作十五 宋徽宗皇帝著 仲尼上(或使則實莫爲則虚徼妙並/觀有无不敵无不忘也无不) (有也澹然无/極是謂契理)仲尼閒居子貢入侍而有憂色 聖人退藏於密故心不憂樂吉凶與民同 患故有憂子貢不敢問出告顔回顔回援琴而歌孔子聞之果召回入問曰若奚獨樂回曰夫子奚獨憂孔子曰先言爾志曰吾昔聞之夫子曰樂天知命故不憂回所以樂也 樂天則不尤人知命則不尚力任其自然 不累乎心何憂之有孔子愀然有問曰有是言哉汝之意失矣此吾昔日之言爾請以今言爲正也 道惡乎往而不存言惡乎存而不可隨時 之宜之謂是體道之常之謂正故昔日之 言可以爲是而自今觀之不可以爲正也 然以昔日之言爲是以今日之言爲正其 所言者特未定也知時无止證曏今故則 束於教者豈足以語此汝徒知樂天知命之无憂未知樂天知命有憂之大也 眞樂无樂亦无所不樂眞知无知亦无所 不知脩之身故无憂脩之天下故有憂之 大也今告若其實脩一身任窮達知去來之非我止變亂於心慮爾之所謂樂天知命之无憂也 古之知道者以行止非人所能而在天以 廢興非力所致而在命不榮通不醜窮適 來時也適去順也安時而處順哀樂不能 **Interpretation** This passage recounts a dialogue between Confucius and his disciples Yan Hui and Zigong concerning "joyfully accepting Heaven's will and understanding destiny," revealing profound Daoist insights into fate and spiritual cultivation. When Zigong noticed Confucius looking troubled but dared not inquire, he informed Yan Hui. Yan Hui began playing the zither and singing, prompting Confucius to summon him and ask: "Why are you so content alone?" Yan Hui quoted Confucius' earlier teaching that "one who joyfully accepts Heaven's will and understands destiny has no sorrow" to explain his happiness. However, Confucius solemnly corrected him: You've misunderstood. What I said before was correct for that time, but by present standards it's incomplete. Those who truly comprehend the Dao (the Way) know that teachings evolve with changing circumstances. You assume joyful acceptance of fate means having no worries, yet fail to recognize this very acceptance contains greater concerns. Here two levels of spiritual attainment are revealed: The first concerns personal cultivation: maintaining equanimity by recognizing that gain and loss, poverty and success, life and death lie beyond our control. This is the state of "having no minor worries." The second involves embracing universal concern: when practitioners carry the world in their hearts, they develop "great worries." True joy isn't simple happiness, nor is true wisdom mere knowledge. Ancient Dao-realized sages understood: human actions depend on Heaven's will rather than personal effort; success and failure rest with destiny rather than striving. They took no pride in prosperity nor shame in adversity, remaining at ease in all circumstances and flowing with nature's course. Thus neither grief nor joy could disturb their inner peace. This exchange embodies the Daoist principle of "moving with the times and adapting to changing circumstances," illustrating how spiritual cultivation progresses through stages: personal liberation forms only the foundation, while universal compassion represents higher attainment. It simultaneously demonstrates truth's relativity—how understanding deepens and transforms with evolving awareness. 入也何憂之有然是特修一身者爾曩吾脩詩書正禮樂將以治天下遺來世非但脩二身治魯國而已而魯之君臣日失其序仁義益衰情性益薄此道不行一國與當年其如天下與來世矣吾始知詩書禮樂无救於治亂而未知所以革之之方此樂天知命者之所憂 詩書者載治之言禮樂者載治之具孔子 體道之眞以治身超然自得乎形色名聲 之表矣而憫天下之弊故言仁義明禮樂 吁俞曲折以慰天下之心然世之人滅質 溺心无以返其性情而復其初則仁義益 衰而情性益薄其道不行於當年矣爲天 下後世慮所以憂心雖然吾得之矣夫樂而知者非古人之謂所樂知也无樂无知是眞樂眞知故无所不樂无所不知无所不憂无所不爲詩書禮樂何棄之有革之何爲顔回北面拜乎曰回亦得之矣出告子貢子貢茫然自失歸家淫思七日不寢不食以至骨立顔回重往喻之乃反丘門絃歌誦書終身不輟 道德不廢安取仁義性情不離安用禮樂 樂天者有所樂非古人之所謂樂也知命 者有所知非古人之所謂知也樂天者必 期於无所樂是謂眞樂知命者必期於无 所知是謂眞知若是則无所不樂无所不 知无所不憂无所不爲與化爲人焉往而 不能化人治詩書禮樂可也退仁義賔禮 **Interpretation** This passage reflects Confucius' profound contemplation on the path of self-cultivation and state governance. Initially, Confucius believed that governing the world could be achieved through poetry, historical texts, rituals, and music. However, he later observed the growing disorder among rulers and ministers in the state of Lu, witnessing the decline of benevolence, righteousness, and virtue. He realized that these methods couldn't even effectively govern a single state, let alone influence future generations. This revelation made him understand that poetry and rituals alone couldn't truly resolve the issues of chaos and order, though he hadn't yet found a way to reform them—precisely what troubles those who comprehend the Mandate of Heaven (Tianming). Poetry and historical texts record the principles of governance, while rituals and music serve as its tools. Confucius had truly grasped the Dao (the Way) and used it to cultivate himself, transcending the superficial aspects of form and reputation. Yet, witnessing the world's flaws, he still advocated benevolence and righteousness, clarified rituals and music, and employed various methods to pacify people's hearts. Unfortunately, people were too deeply immersed in material desires to return to their innate nature, leading to the further decline of benevolence and righteousness. These methods had already become ineffective in his time, leaving Confucius deeply concerned for future generations. However, Confucius ultimately realized: true joy and wisdom are not what the ancients described as joy and wisdom. The absence of joy and knowledge is true joy and true knowledge. In this state, one can experience boundless joy, omniscience, freedom from worry, and unrestricted action. If so, why discard poetry, rituals, and music? Why deliberately seek reform? When Yan Hui (Confucius' disciple) heard this teaching, he was deeply inspired. But Zigong (another disciple) was bewildered, returning home to ponder for seven days without rest, becoming emaciated and exhausted. Later, Yan Hui went to enlighten him, and only then did Zigong return to Confucius' teachings, devoting his life to studying rituals and music. The passage concludes: If virtue (De) is not abandoned, why would benevolence and righteousness be needed? If human nature remains untainted, why would rituals and music be necessary? True "joy in Heaven" is not the joy spoken of by the ancients, and true "understanding of destiny" is not the knowledge they described. True joy in Heaven transcends joy itself, and true understanding of destiny surpasses mere cognition. Reaching this state allows one to experience boundless joy, omniscience, freedom from worry, and unrestricted action—roaming with the transformations of creation and influencing others wherever one goes. At this point, studying poetry, rituals, and music becomes harmless; one may even transcend benevolence and righteousness and let go of rituals and music. 樂亦可也故其始也以詩書禮樂无救於 治亂及其得也則曰詩書禮樂何棄之有 革之何爲子貢向也不敢問至其聞之茫 然自失思无所得則誦書不輟而已所謂 得其言而未得其所以言者歟陳大夫聘魯私見叔孫氏叔孫氏曰吾國有聖人曰非孔丘邪曰是也何以知其聖乎叔孫氏曰吾常聞之顔回曰孔丘能廢心而用形陳大夫曰吾國亦有聖人子弗知乎曰聖人孰謂曰老聃之弟子有亢倉子者得聃之道能以耳視而目聽 仲尼應物而忘心故見其聖者以爲能廢 心而用形亢倉子適已而忘形故見其聖 者以爲能耳視而目聽廢心用形猶桔槔 俯仰人之所引亦引人也耳視目聽與列 子心凝形釋骨肉都融同義然何廢何用 无視无聽聖人之道烏可致詰此特人者 見之耳魯侯聞之大驚使上卿厚禮而致之亢倉子應聘而至魯侯卑辭請問之亢倉之曰傳之者妄我能視聽不用耳目不能易耳目之用魯侯曰此增異矣其道奈何寡人終願聞之亢倉子曰我體合於心心合於氣氣合於神神合於无其有介然之有唯然之音雖遠在八荒之外近在眉睫之内來干我者我必知之乃不知是我七孔四支之所覺心腹六藏之所知其自知而已矣魯侯大悅佗日以告仲尼仲尼笑而不答 耳視目聽猶不能外乎形視聽不用耳目 **Interpretation** This passage recounts two stories about sages, revealing the Daoist understanding of the "sage's state." The first story tells of a high official from Chen visiting Lu, who privately met with Shusun Shi. Shusun praised Confucius as a sage, claiming he could "discard the mind and employ the body" (transcending thought to directly utilize physical form). The Chen official responded that their state also had a sage named Kangcangzi, who could "see with his ears and hear with his eyes." The contrast illustrates: Confucius harmonized with external things while forgetting his original mind, hence the description of "discarding the mind and employing the body"; Kangcangzi harmonized with innate nature while forgetting physical form, hence "seeing with ears and hearing with eyes." Both states are likened to the up-and-down movement of an ancient well-sweep—equally natural manifestations. The second story describes how the Marquis of Lu, hearing of Kangcangzi's extraordinary abilities, invited him with lavish gifts. Kangcangzi clarified that the rumors were mistaken—he didn't literally see with ears or hear with eyes. Rather, he had attained the state where "the body unites with the mind, the mind unites with Qi (vital energy), Qi unites with Shen (spirit), and Shen unites with nothingness." In this condition, all things near or far within his perceptual range became naturally known. This awareness didn't rely on the seven orifices or four limbs, but was a holistic, natural perception. When Confucius heard of this, he smiled without comment—implying the true sage's Dao transcends physical traces and shouldn't be fixated on external displays. So-called supernatural abilities like "seeing with ears" still ultimately depend on physical form; the more profound state surpasses sensory limitations to achieve natural awareness in unity with the Dao. 則離形矣蓋耳目視聽未離乎形猶有所 不及至於不用耳目則形充空虚視乎㝠 㝠聽乎无聲與神爲一世豈足識之體合 於心則以外而進内心合於氣則以實而 致虚炁合於神則立乎不測神合於无則 動於无方无聽之以耳而聽之以炁吾以 神遇而不以目視此所謂以无有入无間 者與介然之有有形之小唯然之音有聲 之微遠在八荒之外華九方也近在眉睫 之間非无所也囿於有形感於有聲吾雖 黜聰明而同乎大通來千我者我必知之 亦惡知其所以然哉故曰其自知而已矣 仲尼笑而不答者解顔一笑不知答也商太宰見孔子曰丘聖者歟孔子曰聖則丘何敢然則丘博學多識者也 夫子既聖矣而曰聖則何敢蓋不居其聖 也雖博學而无所成名雖名識而一以貫 之此孔子所以爲集大成商太宰曰三王聖者歟孔子曰三王善任智勇者聖則丘不知曰五帝聖者歟孔子曰五帝善任仁義者聖則丘弗知曰三皇聖者歟孔子曰三皇善任因時者聖則丘弗知 皇言道帝言德王言業善任因時所以行 道善任仁義所以成德善任智勇所以修 業然有爲之累非无爲之事故曰聖則丘 弗知也雖然皇也帝也王也應時而造所 任者跡也其所以迹則其所以聖商太宰大駭曰然則孰者爲聖孔子動容有 **Interpretation** The passage describes a realm beyond physical perception and Confucius' humble attitude toward the title of "sage." First, it depicts the profound state attained by Daoist practitioners: When one transcends physical constraints, sensory organs like ears and eyes remain attached to the body but become insufficient. True adepts don't rely on these senses—their bodies become like empty space, enabling them to see in darkness and hear in silence, merging completely with divine consciousness. This state manifests as: When form unites with mind, inner cultivation proceeds from external to internal; when mind unites with Qi (the fundamental element of Daoist practice), one progresses from substance to emptiness; when Qi unites with Shen (spirit), one stands in unfathomable realms; when Shen unites with non-being (the ultimate state of Dao), action becomes limitlessly free. Here, hearing occurs not through ears but via Qi's perception; seeing happens not through eyes but through Shen's encounter. This is what's called "entering the seamless through the formless." Later, the dialogue between Confucius and Minister Shang is recounted: When asked if he was a sage, Confucius modestly replied he was merely erudite. Asked whether the Three Kings (of Xia, Shang, Zhou dynasties), Five Emperors, or Three Sovereigns were sages, Confucius noted they respectively excelled in applying wisdom/courage, benevolence/righteousness, and timely adaptation—yet refused to acknowledge them as sages. Confucius held that while these rulers acted according to circumstance, their achievements remained deliberate actions, inferior to the Wuwei (non-action) state revered in Daoism, hence unworthy of the sage designation. Finally, when the astonished minister asked who truly qualified as a sage, Confucius' expression shifted without direct reply—implying real sages transcend nominal definitions. This exchange reveals Confucius' humility as "sage-yet-unclaiming," while subtly resonating with Daoism's governance-through-nonaction philosophy. 間曰西方之人有聖者焉不治而不亂不言而自信不化而自行蕩蕩乎民无能名焉丘疑其爲聖弗知眞爲聖歟眞不聖歟商太宰默然心計曰孔丘欺我哉 莊子論燧人伏戲神農黃帝唐虞以來其 爲天下皆以爲德之下衰孔子以三皇五 帝三王之治爲不知其聖乃曰西方之人 有聖者焉蓋道歲也聖人時也五帝三王 之治閲衆甫於亨嘉之會猶時之有春夏 也見其外王之業而已故曰不知其聖西 方之人去華而復質猶時之有秋冬也靜 而聖而已故曰有聖者焉夫有不治也然 後治之无事於治何亂之有故不治而不 亂待言而信者信不足也默然而喻故不 言而自信道化之行猶有行之之迹化而 无迹孰推行是故不化而自行此之謂莫 之爲而常自然也道不可名无所畛域故 曰蕩蕩乎民无能名焉雖然聖不可知謂 是爲聖豈眞是哉故疑其爲聖而已啇太 宰以其言不近人情故始也驚怖而大駭 且求之度數而弗得故其終默然心計而 以孔子爲欺我也子夏問孔子曰顔回之爲人奚若子曰回之仁賢於丘也曰子貢之爲人奚若子曰賜之辯賢於丘也曰子路之爲人奚若子曰由之勇賢於丘也曰子張之爲人奚若子曰師之莊賢於丘也子夏避席而問曰然則四子者何爲事夫子曰居吾語汝夫回能仁而不能 **Interpretation** This passage explores the nature of true sages and governance through several dialogical scenarios. When someone told Confucius about a sage in the West who "governs without governing yet there's no disorder, speaks not yet inspires natural trust, teaches not yet everything functions spontaneously, with virtue so vast the people cannot describe it," Confucius grew doubtful - was this a true sage or an impostor? The Grand Steward of Shang secretly wondered: "Is Confucius deceiving me?" Zhuangzi, in discussing successive emperors from Suiren, Fuxi, and Shennong to the Yellow Emperor and Yao-Shun, observed that all rulers since antiquity believed morality was in decline. Confucius's understanding of the Three Sovereigns and Five Emperors' governance actually missed the essence of true sageliness. The Western sage embodies the Dao's movement through time. The governance of the Five Emperors and Three Kings resembles spring and summer - focused on external achievements; whereas the Western sage resembles autumn and winter - returning to primal simplicity, manifesting sagely virtue through stillness. True sagely governance operates thus: the best governance is non-governance, for without artificial interference, disorder naturally ceases; trust emerges without words, for true integrity transcends language; teaching leaves no traces, functioning with the spontaneity of nature itself. This state is what we call "Wuwei (non-action) yet perpetually natural." The realm of Dao cannot be circumscribed by language, hence the people's inability to describe it. When Zixia (Confucius's disciple) asked about his fellow disciples' virtues - Yan Hui surpassing the master in benevolence, Zigong in eloquence, Zilu in courage, and Zizhang in dignity - he pressed: "Then why do they still follow you?" Confucius explained: Yan Hui was benevolent but inflexible; Zigong eloquent but knew not silence; Zilu courageous but fearless; Zizhang dignified but lacking adaptability. Confucius embodied the balanced application of all these virtues, thus becoming their teacher. Through these contrasts, the text illustrates how true sagely governance relies not on external methods but on aligning with natural tendencies, while revealing that perfected character requires harmonious balance of qualities - precisely what elevated Confucius above his disciples. 反賜能辯而不能訥由能勇而不能怯師能莊而不能同兼四子之有以易吾吾弗許也此其所以事吾而不貳也 聖人之道極高明而道中庸或過或不及 皆非道也賢者過之聖人无取焉回能仁 而不能反非大仁也賜能辯而不能訥非 人辯也由能勇而不能怯非大勇也師能 莊而不能同非和光也雖不該不徧在道 一曲然各有所長時有所用乃若夫子之 大全則備道而兼有之彼數子者仰聖人 而自知其小則孔子雖各以其所能爲賢 於己而彼其所事我者亦安能貳己哉子列子既師壺丘子林友伯昏瞀人乃居南郭從之處者日數而不及雖然子列子亦微焉朝朝相與辯无不聞而與南郭子連墻二十年不相謁請相遇於道目若不相見者門之徒役以爲子列子與南郭子有敵不疑有目楚來者問子列子曰先生與南郭子奚敵子列子曰南郭子貌充心虚耳无聞目无見口无言心无知形无惕往將奚爲雖然試與汝偕往閲弟子四十人同行見南郭子果若欺魄焉而不可與接顧視子列子形神不相偶而不可與羣南郭子俄而指子列子之弟子末行者與言衍衍然若專直而在雄者子列子之徒駭之反舍咸有疑色子列子曰得意者无言進知者亦无言用无言爲言亦言无知爲知亦知无言與不言无知與不知亦 **Interpretation** This passage discusses the limitations of Confucius' disciples and the profound interaction between Liezi (Lie Yukou, a Daoist master) and Master Nanguo, embodying deep Daoist wisdom. Confucius evaluated his disciples: Yan Hui (Hui) was benevolent but lacked transcendence; Zigong (Ci) was eloquent but unskilled in silence; Zilu (You) was courageous but ignorant of yielding; Zizhang (Shi) was dignified but deficient in flexibility. Each grasped only a partial aspect of the Dao, whereas the sage (referring to Confucius himself) could embrace all to attain the "Middle Way." Precisely because these disciples recognized their incompleteness compared to their teacher, they remained devoted followers. The narrative then recounts the story of Liezi (Lie Yukou, a prominent Daoist figure). He studied under Master Huliang Zilin, befriended Bohun Wuren, and later retired to live in Nanguo. There lived a recluse named Master Nanguo, who for twenty years as Liezi's neighbor never interacted with him, passing by without acknowledgment when they met on the road. Liezi's disciples assumed there was animosity between them. When a visitor from Chu questioned why Liezi seemed at odds with Master Nanguo, Liezi explained: "Master Nanguo's form appears substantial yet his mind remains in perfect emptiness—his ears hear nothing, his eyes see nothing, his mouth speaks nothing, his mind thinks nothing, his body takes no action. He has attained the state of 'sitting in forgetfulness' (zuowang)." Later, when Liezi brought forty disciples to visit Master Nanguo, they found him utterly unresponsive like a wooden puppet. Suddenly, however, Master Nanguo addressed the last disciple in line with remarkable focus and eloquence. Liezi told his followers: "One who truly embodies the Dao needs no words; supreme wisdom transcends verbal teaching. Communicating through silence, knowing through unknowing—this constitutes genuine knowledge and speech." Through these contrasts, the passage illustrates the Daoist ideal of "great wisdom appearing foolish"—where true sages seem devoid of ordinary awareness yet respond perfectly to circumstances. Master Nanguo's behavior vividly embodies the Daoist principles of "harmonizing radiance with the dust" (heguang tongchen) and "supreme persuasion beyond words," forming a striking contrast with the one-sidedness of Confucius' disciples. 言亦知亦无所不言亦无所不知亦无所言亦无所知如斯而已汝奚妄駭哉 日數而不及者言偕來者衆而夫子之不 可及也列子亦微焉者言列子之道亦不 可得而見也朝朝相與辯无不聞者道不 可聞聞而非也不得已而有辯則其所聞 也亦淺矣連墻二十年不相請謁則與老 子所謂不相往來同意相遇於道目若不 相見則不必目擊而道固存矣百骸九竅 賅而存焉所謂貌充也窅然空然視之不 見所謂心虚也有人之形故耳目口形貌 无不充无人之情故无聞无見无言无知 无惕其室虚矣欺魄若存形而非眞猶所 謂象人也形神不相偶謂神不守形衎衎 然若專直而在雄者謂不能知雄而守雌 以列子之道南郭且視之如此此其徒所 以駭之而咸有疑色也言者所以傳道也 言所以在意得意而忘言故曰得意者无 言可以言論者物之粗也而不知内矣故 曰進知者亦无言用无言爲言亦言者至 言也无知爲知亦知者至知也以我之无 言合道之不言以我之无知合道之不知 由得意與進知者觀之亦所以爲言亦所 以爲知也其道不外乎此何妄駭之有子列子學也三年之後心不敢念是非口不敢言利害始得老商一眄而已五年之後心更念是非口更言利害老商始一解顔而笑 **Interpretation** This passage expounds profound Daoist insights on cognition and speech. Those who truly understand the Dao (the Way) are neither omniscient nor completely ignorant; neither garrulous nor entirely silent. They attain a state where speaking and not speaking, knowing and not knowing become indistinguishably unified, like a mirror naturally reflecting all things without effort. The text recounts how Liezi (a prominent Daoist figure) studied under his teacher Lao Shang: In the first three years, he dared not judge right and wrong in his heart nor speak of gain and loss with his mouth, barely earning an approving glance from his master. After five years, when he could once again naturally contemplate right and wrong and discuss advantages and disadvantages, his teacher responded with a smile. This illustrates that true enlightenment isn't about forced suppression, but rather a return to one's original nature in spontaneous harmony. Regarding the relationship between speech and true knowledge: words can only convey superficial understanding, while the highest wisdom (zhi zhi) transcends language. As Laozi said, "Those who know don't speak; those who speak don't know." The most profound discourse is actually "not speaking," and the deepest understanding is paradoxically "not knowing." When practitioners reach the state where "wordless" and "not speaking" merge, where "unknowing" and "not knowing" interpenetrate, they truly grasp the essence of the Dao. The text employs metaphors like "qi po" (false appearances) and "xiang ren" (wooden puppets) to describe those who possess form but lack spiritual substance, emphasizing the importance of "maintaining unity of form and spirit (xing shen xiang shou)." True Dao-realized individuals, though possessing complete human form (with all bones and orifices), maintain inner emptiness and stillness (yao ran kong ran), unentangled by worldly emotions. Thus they preserve the balance between inner fullness and luminous emptiness. 七年之後從心之所念更无是非從口之所言更无利害夫子始一引吾並席而坐九年之後橫心之所念橫口之所言亦不知我之是非利害歟亦不知彼之是非利害歟外内進矣而後眼如耳耳如鼻鼻如口口无不同心凝形釋骨肉都融不覺形之所倚足之所履心之所念言之所藏如斯而已則理无所隱矣 始得一眄言道存於目擊之間解顔而笑 言心得於形釋之外引之並席而坐則進 而與之俱外内進矣則妙而不可測也形 充空虚故心凝形釋骨肉都融造形上極 故理无所隱也初子列子好游壺丘子曰禦寇好游游何所好列子曰游之樂所玩无故人之游也觀其所見我之游也觀其所變游乎游乎未有能辨其游者壼丘子曰禦寇之游固與人同歟而曰固與人異歟凡所見亦恒見其變玩彼物之无故不知我亦无故務外游不知務内觀外游者求備於物内觀者取足於身取足於身游之至也求備於物游之不至也於是列子終身不出自以爲不知游 所玩无故則常新也人之游也觀其所見 於貌象聲色而已我之游也觀其所變則 在消息盈虚未有能辨其游者言兩者之 異未之或知也然以性見者於其所見亦 常見其變也故曰凡所見亦常見其變以 我徇彼則徒見彼之无故反外照内則在 **Interpretation** This passage recounts the process of Liezi (an important Daoist figure) cultivating enlightenment under his teacher Master Huzi, which can be understood through three progressive stages: The first stage describes gradual spiritual attainment: After seven years of practice, Liezi's mind no longer distinguished between right and wrong, and his speech no longer weighed gains and losses. Only then did his teacher permit him to sit at the same mat. By the ninth year, even the concepts of "right/wrong" and "gain/loss" vanished entirely. The boundaries between inner and outer dissolved completely, and sensory functions became interchangeable (eyes seeing like ears, ears hearing like a nose). He reached the state of "concentrated spirit and dissolved form" (xin ning xing shi) — where consciousness achieves intense focus while bodily sensations dissipate completely, as if bones and flesh had melted away. In this state, one perceives the essence of all things, and truth manifests spontaneously. The second stage explains the characteristics of this attainment: When practitioners achieve complete emptiness of bodily awareness, inner truth reveals itself naturally. Like two people understanding the Dao through a shared smile, this realization transcends physical constraints. The third stage reveals the essence of cultivation through discussing "wandering" (you): Liezi originally delighted in external travels. Master Huzi pointed out there are two kinds of true "wandering" — ordinary people wander amid superficial appearances (sights, sounds, and forms), while Dao cultivators wander through the internal patterns of transformation (the waxing-waning rhythms of growth and decline). Clinging to external phenomena while demanding perfection misses the essence; turning inward to find fulfillment represents the highest form of "wandering." Liezi consequently never journeyed outwardly again, realizing he had never truly understood authentic wandering. Key concepts include "concentrated spirit and dissolved form" (xin ning xing shi), a crucial Daoist meditative state where intense mental focus naturally dissolves physical awareness; and "waxing-waning rhythms" (xiao xi ying xu), referring to the natural cycles of growth and decline. Through Liezi's spiritual journey, this passage illustrates the Daoist path from attachment to external phenomena to the enlightened return of inward contemplation. 我者未嘗不常新也故曰玩彼物之无故 不知我亦无故務外游者與物俱徂見物 不見性内觀者反身而誠見性不見物窮 響以聲此求備於物之類也處陰休影此 取足於身之類也故游之至與不至唯内 外之爲辨列子終身不出則反求諸己之 謂也壺丘子曰游其至乎至游者不知所適至觀者不知所眂物物皆游矣物物皆觀矣是我之所謂游是我之所謂觀也故曰游其至矣乎游其至矣乎 至游者因性而動者也至觀者即性而見 者也有所適則有盡性豈有盡者哉故至 游者不知所適有所眡則有硋性豈有硋 者哉故至觀者不知所眡无所不游而實 无所游无所不觀而實无所觀上與造物 者游如斯而已故曰游其至 **Interpretation** This scripture explores the profound meanings of "wandering" (spiritual cultivation) and "observation" (cognitive states). It reveals that the true "self" is in constant renewal and transformation, just as all things in the universe are ever-changing. Those who focus solely on external phenomena perceive only superficial changes in things, failing to see their intrinsic nature; while those who turn their gaze inward can return to their original truth, perceiving their nature without being deluded by external objects. Seeking external sounds is like pursuing completeness from outward things, just as hiding in the shadows to make one's shadow disappear resembles seeking fulfillment from within oneself. Thus, the key to determining whether one has attained the highest state of "wandering" lies in whether the focus is outward or inward. The lifelong seclusion of Liezi (a Daoist exemplar) serves as a model of this inward-seeking practice. Master Huzi (a Daoist sage) said: True "ultimate wandering" is not knowing where to go, and true "ultimate observation" is not knowing what to look at. When all things can wander freely and all things can be observed as they truly are—this is what I call true wandering and true observation. The highest state of "wandering" is movement in accordance with one's nature, while "observation" is the direct realization of that nature. Because nature has no end and no obstruction, true "wandering" has no fixed destination, and true "observation" has no specific object. To reach the state where one wanders everywhere yet does not wander at all, observes everything yet does not observe at all—to roam with the Creator—this is the highest attainment. The scripture repeatedly emphasizes "wandering at its utmost," pointing out that this carefree state of unity with the Dao is the ultimate goal of cultivation. 矣乎沖虚至徳眞經義解卷之五 ## Vol. 6 沖虛至德眞經義解卷之六作十六 宋徽宗皇帝著 仲尼下龍叔謂文摯曰子之術微矣吾有疾子能已乎文摯曰唯命所聽然先言子所病之證龍叔曰吾鄉譽不以爲榮國毁不以爲辱得而不喜失而弗憂視生如死視富如貧視人如豕視吾如人處吾之家如逆旅之舍觀吾之鄉如戎蠻之國凡此衆疾爵賞不能勸刑罰不能威盛衰利害不能易哀樂不能移固不可事國君交親友御妻子制僕隸此奚疾哉奚方能已之乎文摯乃命龍叔背明而立文摯自後向明而望之既而曰嘻吾見子之心矣方寸之地虛矣幾聖人也子心六孔流通一孔不達今以聖智爲疾者或由此乎非吾淺術所能已也 子之術微矣言其微妙之謂也龍叔所告 以爲疾文摯所命謂之病則欲知其受疾 之始而已毁譽不能榮辱得失不能憂喜 死生不能變其心貧富不能累其形視人 如豕則忘人之貴於物視我如人則忘我 之異於人處吾之家如逆旅之舍則無留 居也觀吾之鄉如戎蠻之國則不擇地也 凡此衆疾爵賞不能勸刑罰不能威則既 不受至於人盛衰利害不能易哀樂不能 移則又不見役於物仰固不可以事國君 交親友俯固不可以御妻子制僕隸也昔 之以天下辭者皆曰適有幽憂之病則命 龍叔背明而立向明而望之疑其有幽憂 **Interpretation** This passage records a dialogue between Long Shu and the renowned ancient physician Wen Zhi. Long Shu describes his peculiar "illness": when praised by his community he feels no honor, when disparaged by the state he feels no shame. He neither rejoices in gain nor grieves over loss, regards life as death, views wealth and status as poverty, perceives others as livestock, sees himself as an ordinary man, dwells in his own home as if it were an inn, and looks upon his hometown as barbarian lands. These symptoms prevent him from serving his ruler, maintaining friendships, or managing his household of wives, children and servants. Wen Zhi instructs Long Shu to stand with his back to the light while the physician observes him against the illumination. After examination, he exclaims in amazement: "I see your heart! Within that small space lies perfect clarity and emptiness—you've nearly attained the realm of sages. Your heart has six open passages with only one remaining obstructed. That you consider this sage-like wisdom an illness is probably the root cause? This surpasses the capacity of my limited medical arts to cure." The text explains that what Long Shu calls "symptoms" are actually manifestations of transcendence beyond worldly concerns: neither slander nor praise can affect him, neither gain nor loss can shake him, neither life nor death can alter his resolve, neither poverty nor wealth can burden his form. His perception of others as livestock reflects forgetting humanity's superiority over creatures; seeing himself as ordinary shows he's forgotten distinctions between self and others. In this state, neither official ranks nor rewards can motivate him, nor can punishments intimidate him—the rise and fall of worldly affairs, pleasure and anger, joy and sorrow cannot touch him. The passage concludes by noting how ancient figures who declined great responsibilities often claimed to "suffer from hidden worries." Wen Zhi's method of examining Long Shu against the light was precisely to verify whether he truly possessed these "hidden worries"—referring to his transcendent state of mind beyond material concerns. 之疾故也聖人之道莫貴乎虚今日吾見 子之心方寸之地虚矣則幾聖人者也耳 目鼻口皆關於心六孔流通則眼如耳耳 如鼻鼻如口之謂也一孔不達則心凝矣 視彼外物何足以爲之累然且謂之疾者 豈病忘之類歟無所由而常生者道也由生而生故雖終而不亡常也由生而亡不幸也有所由而常死者亦道也由死而死故雖未終而自亡者亦常由死而生幸也故无用而生謂之道用道得終謂之常有所用而死者亦謂之道用道而得死者亦謂之常 所貴乎道者謂其可以死生也道獨存而 常今亦无往而不存獨存而常今故曰无 所由而常生无往而不存故曰有所由而 常死由其道而生則雖死而不亡是理之 常也故曰由生而生故雖終而不亡常也 乃若由生而亡非正命也故曰不幸也由 其道而死則未終而亡不以爲變故曰雖 未終而自亡者亦常乃若由死而生則罔 之生也幸而免爾故曰由死而生幸也造 化之所始陰陽之所變既化而生又化而 死由於道聽於命方生方死乃常然耳季梁之死楊朱望其門而歌隨梧之死楊朱撫其尸而哭隸人之生隸人之死衆人且歌衆人且哭 死而不亡則其死可樂所以望其門而歌 不幸而死則其死可哀所以撫其尸而哭 乃若隸人之生死則或相和而歌或相環 **Interpretation** This passage expounds how the sages' path most values the state of "emptiness." Observing your mind today, I find that the space between your brows has already achieved this void state, bringing you close to sagehood. Human ears, eyes, nose and mouth all connect with the heart-mind. When the six orifices (referring to the five senses plus the heart) are unobstructed, the eyes can hear like ears, ears can smell like the nose, and the nose can speak like the mouth. If any single orifice is blocked, the heart-mind stagnates. How can external phenomena truly burden the heart-mind? What we call illness—isn't it precisely the malady of forgetting one's original nature? That which eternally exists, neither born nor perishing, is the Dao (the Way). Following natural patterns to live, even when life ends, one never truly perishes—this is the constant principle. Following nature yet perishing—this is misfortune. Following death's principle to die, even when life ends prematurely—this remains the constant principle; resisting death's pattern to live—this is mere chance. Therefore, not deliberately seeking life accords with the Dao, while following heavenly patterns to end is the norm; deliberately seeking life yet dying still aligns with the Dao, as does following natural patterns to death. The Dao's preciousness lies in governing both life and death. The Dao exists independently and omnipresently. Because it exists independently, we say "eternal life without origin"; because it permeates everywhere, we say "constant death with origin." Following the Dao's patterns to live, even when the form perishes, the spirit (Shen) remains—this is the constant principle. Following life's patterns yet perishing constitutes abnormal death—hence called misfortune. Following the Dao's patterns to die, even premature death isn't strange; resisting death's patterns to live merely means escaping death by chance. During creation's beginnings, when Yin-Yang transforms, there exists both transformative life and transformative death. Both life and death follow heavenly patterns, surrendering to spontaneity. Simultaneously living and dying—this is the constant principle. When Jiliang died, Yang Zhu gazed at his gate and sang; when Suiwu died, Yang Zhu wept while touching the corpse. Ordinary people—when born, crowds sing in celebration; when dead, they gather weeping. If after death the spirit (Shen) doesn't perish, such death merits celebration—hence Yang Zhu's singing at the gate. If death comes through misfortune, it warrants mourning—hence weeping over the corpse. As for ordinary people's life and death, whether crowds follow with songs or gather weeping—these are common responses. 而哭又烏知死生之所在目將眇者先睹秋毫耳將聾者先聞蚋飛口將爽者先辨淄澠鼻將窒者先覺焦朽體將僵者先亟犇佚心將迷者先識是非故物不至者則不反 物極必反是事之變一受其成形不亡以 待盡故未免乎累聖人不位乎其形㝠㝠 之中獨見曉焉无聲之中獨聞和焉豈以 形累神哉鄭之圃澤多賢東里多才圃澤之役有伯豐子者行過東里遇鄧析鄧析顧其徒而笑曰爲若舞彼來者奚若其徒曰所願知也鄧析謂伯豐子曰汝知養養之義乎受人養而不能自養者犬豕之類也養物而物爲我用者人之力也使汝之徒食而飽衣而息執政之功也長幼羣聚所爲牢籍庖厨之物奚異犬豕之類乎伯豐子弗應伯豐子之徒者越次而進曰大夫不聞齋魯之多機乎有善治土木者有善治金革者有善治聲樂者有善治書數者有善治軍旅者有善治宗廟者羣才備也而无能相位者无能相使者而位之者无知使之者无能而知之與能皆爲之使焉執政者迺吾之所使子奚矜焉鄧析无以應目其徒而退 百家衆技不能相通譬如耳目鼻口也各 有所長時有所用然有眞君存焉其使形 者也治土木金革以爲器治聲樂書數以 爲用治軍旅以禦外治宗廟以善内羣才 可謂備矣然皆有之以爲利者必无之以 **Interpretation** This passage conveys two main teachings. The first illustrates the principle that things reverse upon reaching their extremes. Just as those on the verge of blindness may first perceive fine hairs with unusual clarity, those nearing deafness might detect a mosquito's wings before others, and those whose bodies are stiffening may suddenly rush about frantically. When phenomena reach their limits, they inevitably turn toward their opposites—this is the Dao's natural rhythm. The sage does not cling to external physical transformations, but perceives radiance within chaos and hears harmony within silence, never allowing the physical form to burden the spirit. The latter portion presents a parable: In Zheng State, the garden marshes of Puzhe teemed with virtuous sages, while Dongli abounded with talented scholars. When Bofengzi passed through Dongli, he encountered Deng Xi (a renowned logician of the Spring and Autumn period), who mocked Bofengzi's followers as "swine and hounds living off others." Bofengzi's disciple retorted: "Consider how Qi and Lu States overflow with master craftsmen—some excel at architecture, others forge weapons; some master music, while others specialize in documents and arithmetic; some command armies, others preside over temple rites. Though each talent differs, all require someone to deploy them wisely. In truth, rulers are directed by our collective talents—what grounds exist for pride?" Deng Xi stood speechless. The conclusion reflects: The hundred schools' arts resemble eyes, ears, mouths, and noses—each serves distinct purposes, yet all are governed by the "True Sovereign" (the Dao or natural law). Crafting tools, applying skills, leading soldiers, managing rituals—these abilities matter, but remain utilitarian "having" (you). What truly animates them is the unseen "non-having" (wu)—the Dao's invisible workings. 爲用廼能總而一之蓋有爲則有所不能 爲无爲則无所不爲故曰位之者无知使 之者无能而知之與能爲之使焉鄧析不 通乎此以執政自矜宜其見笑於大方之 家伯豐子不應則不言之辯也公儀伯以力聞諸侯堂谿公言之於周宣王王備禮以聘之公儀伯至觀形懦夫也宣王心惑而疑曰女之力何如公儀伯曰臣之力能折春螽之股堪秋蟬之翼王作色曰吾之力者能裂犀兕之革曳九牛之尾猶憾其弱女折春螽之股堪秋蟬之翼而力聞天下何也公儀伯長息退席曰善哉王之問也臣敢以實對臣之師有商丘子者力无敵於天下而六親不知以未嘗用其力故也臣以死事之乃告臣曰人欲見其所不見視人所不窺欲得其所不得修人所不爲故學視者先見輿薪學聽者先聞撞鍾夫有易於内者无難於外於外无難故名不出其一家今臣之名聞於諸侯是臣違師之教顯臣之能者也然則臣之名不以負其力者也以能用其力者也不猶愈於負其力者乎 積衆小不勝爲大勝者唯聖人能之豈尚 力之謂哉此不用力所以爲眞有力者歟 學者學其所不能學也故曰人欲見其所 不見視人所不窺欲得其所不得修人所 不爲自有所見棄而忘之以至於无見則 視乎㝠㝠无以異於見輿薪也自有所聞 **Interpretation** This passage illustrates the core Daoist concept of "Wuwei (non-action) yet nothing is left undone" through two parables. The first story tells of Deng Xi, a famous logician of the Spring and Autumn period, who was mocked for his attachment to "youwei" (deliberate action). True wisdom resembles that of Bofengzi, who remained silent—refraining from argumentation actually demonstrates higher attainment. The second parable recounts the story of Gongyi Bo. Though renowned among feudal lords for his strength, when King Xuan of Zhou ceremoniously invited him, the monarch found him appearing like a timid scholar. Challenged by the king, Gongyi Bo explained: His master Shangqiuzi (a Daoist sage), though peerless in strength, never displayed it, keeping even his family unaware. Gongyi Bo had gained fame only by violating his master's teaching of "concealing one's abilities." True wisdom doesn't rely on brute force but on skillful application of power. Just as learning to see begins with the broad view, and learning to hear starts with loud sounds, when inner cultivation is complete, external manifestation follows naturally. The conclusion summarizes the essential Daoist practice: One should study what others cannot accomplish, seek realms others cannot perceive, and cultivate disciplines others avoid. Clinging to mastered skills actually obscures true insight—just as straining to see blurs vision, and forcing hearing distorts sound. Authentic cultivation achieves the state of Wuwei (non-action), through which all things become possible. 棄而忘之以至於无聞則聽乎无聲无以 異於聞撞鐘也德之不形名安所出哉然 則顯其名者是違其教矣唯猶愈於尚力 以求名此所以見取於時也中山公子牟者魏國之賢公子也好與賢人游不恤國事而悅趙人公孫龍樂正子輿之徒笑之公子牟曰子何笑牟之悅公孫龍也子輿曰公孫龍之爲人也行无師學无友佞給而不中漫衍而无家好怪而妄言欲惑人之心屈人之口與轉檀等隸之公子牟變容曰何子狀公孫龍之過歟請問其實子輿曰吾笑龍之詒孔穿言善射者能令後鏃中前括發發相及矢矢相屬前矢造準而无絶落後矢之括猶銜弦視之若一焉孔穿駭之龍曰此未其妙者逄蒙之弟子曰鴻超怒其妻而怖之引烏號之弓綦衛之箭射其目矢來注眸子而眶不睫矢墜地而塵不揚是豈智者之言歟公子牟曰智者之言固非愚者之所曉後鏃中前括鈞後於前矢注眸子而眶不睫盡矢之勢也子何疑焉樂正子輿曰子龍之徒焉得不飾其闕吾又言其尤者龍誑魏王曰有意不心有指不至有物不盡有影不移髮引千鈞白馬非馬孤犢未嘗有母其負類反倫不可勝言也公子牟曰子不諭至言而以爲尤也尤其在子矣夫无意則心同无指則皆至盡物者常有影不移者說在改也髮引千鈞勢至等也白馬非馬形名離也 **Interpretation** This passage recounts a dialogue between Zhongshan Prince Mou of Wei and his contemporaries Gongsun Long and Lezheng Ziyu, centering on the philosophical debate about names and realities (ming-shi). Zhongshan Prince Mou was a virtuous nobleman of Wei who enjoyed befriending worthy scholars while remaining aloof from political affairs. He particularly admired Gongsun Long of Zhao, which drew ridicule from Lezheng Ziyu. Ziyu criticized Gongsun Long for lacking proper scholarly lineage, having no foundation for his theories, and indulging in sophistry that missed the point. He accused Gongsun Long of deliberately crafting bizarre statements to stand out, much like a market peddler using clever words to deceive people. When Prince Mou defended Gongsun Long, Ziyu cited two examples of his absurd claims: first, that a divine archer could make each subsequent arrow hit the tail of the preceding one, forming an unbroken chain; second, that the legendary archer Hongchao, in a fit of anger, once shot his wife in the eye with a famed bow, yet the arrow reached her without her blinking, and it fell without stirring dust. Ziyu dismissed these as preposterous. Prince Mou explained that the words of the wise are inherently beyond the comprehension of the foolish. The principle of archery lies in mastering the momentum of the arrow—whether in linking arrows or stopping them just before the eye without reaction, both are results of controlling the arrow’s force. Ziyu then listed even more outlandish statements by Gongsun Long, such as "deliberate intention leads to the loss of the original mind," "a white horse is not a horse," and "an orphaned calf never had a mother"—all seemingly illogical propositions. Prince Mou countered that these seemingly paradoxical statements contained profound meaning: only by not striving deliberately can the mind unite with the Dao (the Way); only by not fixating on particulars can one grasp the whole; only by exhausting the nature of things can one perceive eternity. Shadows appear motionless because the light source moves; a single hair can pull a thousand jun (an ancient weight unit) when forces are balanced; "a white horse is not a horse" emphasizes the distinction between names and realities. He argued that Ziyu’s failure to understand these deeper truths—mistaking them for fallacies—revealed Ziyu’s own limitations. This exchange exemplifies the Warring States period’s philosophical discourse on names and realities, using metaphors like archery and shadows to explore the relationship between perception and reality. It underscores the importance of transcending superficial appearances to grasp essential truths. 孤犢未嘗有母非孤犢也樂正子輿曰子以公孫龍之鳴皆條也設令發於餘竅子亦將承之公子牟默然良乆告退曰請待餘日更謁子論 行毁乎隨故欲其有師學陃於獨故欲其 有友多言數窮不如守中故佞給者爲不 中百家衆技時有所用故漫衍者爲无家 有射之射有不射之射後鏃中前括不過 鈞後於前矢注眸子而目不睫故不過盡 矢之勢而已是射之射又何疑焉意生於 心有意而心異矣故有意不心而无意則 心同指以指物所不指則不至故莫若无 指則皆至物不可窮也必有其物而欲盡 則常滯於有故有物不盡而盡物者常有 影不移者謂或枉或直其影則一故其說 在改也髮引千鈞謂積小不勝爲大勝故 曰勢至等也雖然公孫龍能勝人之口不 能服人之心辯者之囿也列子載此蓋所 以祛邪說之弊堯治天下五十年不知天下治歟不治歟不知億兆之願戴己歟不願戴己歟顧問左右左右不知問外朝外朝不知問在野在野不知堯乃微服游於康衢聞童兒謡曰立我烝民莫匪爾極不識不知順帝之則堯喜問曰誰教爾爲此言童兒曰我聞之大夫問大夫大夫曰古詩也堯還宫召舜因禪以天下舜不辭而受之 堯非有人非見有於人非有人故夭下治 與不治所不知也非見有於人故億兆之 **Interpretation** This passage consists of two parts: a debate scenario and the story of Emperor Yao's abdication. The first part recounts a debate between Gongsun Long (a representative figure of the School of Names during the Warring States period) and Lezheng Ziyu. Gongsun Long puts forward paradoxical arguments such as "an orphaned calf never had a mother" (claiming that a calf that has lost its mother cannot be said to have once had one). Lezheng Ziyu counters that such reasoning is as absurd as sounds coming from the wrong orifices of the body. Upon hearing this, Gongzi Mou falls silent for a long while before taking his leave, saying he would return another day to continue the discussion. The passage then shifts to the principle of archery: true mastery lies not in the sequence of arrows hitting the target but in grasping the overall momentum of the shot. While debate may win arguments, it rarely convinces the heart—this is the limitation of the sophist. The second part tells of Emperor Yao, who after ruling for fifty years, travels incognito among the people and hears children singing an ancient verse: "You nurture the multitudes, none fail to follow the Dao of Heaven." Realizing this as divine will, Yao abdicates the throne to Shun. The text emphasizes Yao's governing principle: he neither deliberately asserts his presence ("not forcing his rule upon others") nor actively seeks the people's affection ("not making himself seen by others"). Instead, he governs in accordance with natural spontaneity, so that when the world is well-ordered, the people scarcely feel they are being ruled at all. Key terms in the passage include: - "守中" (Shouzhong) — maintaining a state of tranquil equilibrium - "佞给" (Ningji) — clever but insincere rhetoric - "漫衍" (Manyan) — eclectic and impure doctrines These concepts reflect the Daoist advocacy for natural non-action (Wuwei) and returning to simplicity. 願戴己與不戴己所不知也問之左右問 之在朝問之在野皆所不知則蕩蕩平民 无能名焉故也立我烝民莫匪爾極則衣 食足而咸受命之中不識不知則衣食足 而循天之理百姓謂我自然此之謂太上 之治關尹喜曰在己无居形物其著其動若水其靜若鏡其應若響故其道若物者也物自違道道不違物善若道者亦不用耳亦不用目亦不用力亦不用心欲若道而用視聽形智以求之弗當矣瞻之在前忽焉在後用之彌滿六虚廢之莫知其所亦非有心者所能得遠亦非无心者所能得近唯默而得之而性成之者得之知而忘情能而不爲眞知眞能也發无知何能情發不能何能爲聚塊也積塵也雖无爲而非理也 道行於萬物之上聖人體道運而无積而 物不能離焉故曰在己无居形物其著所 謂其動若水者言與物委蛇而同其波順 理而動也其靜若鏡者不將不迎應物而 不藏靜而不變也其應若響者未嘗唱也 常和人而已道也者應物而不違故也道 若物也物滋遠於道所謂物自違道道大 同於物故道不違物无始曰道不可聞聞 而非也道不可見見而非也所以善若道 者亦不用耳亦不用目黃帝曰无處无服 始安道无思无慮始知道所以善若道者 亦不用力亦不用心形色名聲果不足以 **Interpretation** This scripture primarily expounds on the supreme governance of the Great Supreme (the highest manifestation of the Dao) and the ideal state of cultivation for practitioners. Regarding the governance of the Great Supreme, the scripture states: In true sagely rule, the people remain unaware of the ruler's presence. When people are well-fed and clothed, living in accordance with natural patterns, they perceive these conditions as arising spontaneously. This represents the most sublime form of governance. Guan Yinxi (disciple of Laozi) then elucidates the method of cultivation: Practitioners should flow like water that follows contours, reflect like a mirror that shows things as they are, and respond like an echo that arises naturally. The relationship between the Dao and all things is such that while phenomena may stray from the Dao, the Dao never abandons them. Those who truly embody the Dao need neither strain their senses nor force their intellect. In fact, deliberate efforts to pursue the Dao through sensory perception or mental exertion prove counterproductive. The Dao permeates all existence—it neither draws near when sought nor withdraws when ignored. Only through silent contemplation and natural alignment with one's inherent nature can the Dao be realized. True wisdom lies in knowing without clinging, in possessing capability without deliberate action. The text further explains: The Dao operates within all things, and sages emulate it by following nature's course without leaving traces. To "move like water" means conforming to the patterns of phenomena; to "remain still like a mirror" means reflecting reality without preconceptions; to "respond like an echo" means neither initiating action nor resisting, but answering spontaneously. Though the Dao manifests through all things, phenomena often deviate from it. The Dao cannot be heard through ears or seen with eyes, because any Dao perceived through sensory means ceases to be the true Dao. The Yellow Emperor said: Only by not fixating on specific locations or forms can one abide in the Dao; only by relinquishing discriminative thinking can one truly understand it. Therefore, those who embody the Dao require neither forced effort nor deliberate intention, for external manifestations like form, color, name and sound can never fully express the Dao's essence. 得彼之情故曰欲若道而用視聽形智以 求之弗當矣瞻之在前忽焉在後者言不 可度也用之彌滿六虚廢之莫知其所者 言不可執也致道者忘心心无所知是謂 得之有心者无心者皆未能忘心也故不 足以有德默而得之性而成之无所用其 心者也故有以得之知而忘情則无知之 累是謂眞知能而不爲則无能之巧是謂 眞能若發乎无知又何以能情若發乎不 能又何能爲也道常无爲而无不爲 缺文 **Interpretation** This passage discusses how the pursuit of the Dao (the ultimate truth) requires transcending ordinary perception. The original text conveys that attempting to seek the Dao through visual observation, auditory perception, physical sensation, or intellectual reasoning is fundamentally misguided. The Dao appears to be ahead, yet suddenly manifests behind us—demonstrating its immeasurable nature. It permeates the six directions of heaven and earth (up, down, and the four cardinal directions), yet vanishes when actively pursued—revealing its ungraspable essence. Those who truly attain the Dao enter a state of "no-mind" (wuxin), where even the concept of "mind" ceases to be an object of attachment—this constitutes genuine realization. Those who deliberately strive for this "no-mind" state still remain bound by the very concept they seek to transcend, thus failing to achieve true De (Virtue/Power). The Dao is comprehended in silent communion and realized through natural alignment with one's inherent nature—it requires no forced mental striving. True wisdom means knowing without emotional entanglement—this is called genuine knowledge; having capability without contrived action—this is called authentic ability. When actions arise from a state of non-knowing, how could emotions possibly govern them? When movements emerge from a state of non-striving, how could artificiality possibly taint them? The Great Dao itself never acts deliberately, yet accomplishes everything effortlessly. (Note: "Six voids" refers to the entire spatial dimension encompassing up, down and the four directions; "no-mind" is a Daoist cultivation term denoting the state beyond subjective attachments.) 沖虚至德眞經義解卷之六 --- 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/KR5c0122/