《沖虛至德真經四解》

The Chongxu Zhide Zhenjing (Scripture of Perfect Virtue in the Void) discusses the Daoist concept of "Heavenly Auspice" (天瑞, Tianrui, the fundamental numinous presence in heaven and earth) and the state of realized beings.

Commentaries by Zhang Zhan and Lu Zhongxuan clarify: All phenomena in the world—whether large or small, enduring or transient—that possess life and capacity for movement are subject to the natural cycles of existence and dissolution. Only by maintaining a state of empty stillness and concentrated spirit (凝一, Ningyi) can one transcend the transformations of Yin-Yang and the alternation of seasons. While all beings cling to life, they fail to comprehend its true essence—concrete life forms are finite, yet the generative source of life (called Shen 神, Spirit) is formless. This primal power appears related to Yin-Yang changes yet ultimately surpasses them, as the Yijing states: "That which lies beyond the measurements of Yin-Yang is called Shen." This constitutes the supreme numinous presence between heaven and earth.

Fan Zhixu elaborates: All things undergo birth and death, but the Dao is eternal. Those who embody the Dao transcend the wheel of life and death, unaffected by diurnal cycles or Yin-Yang fluctuations. Though dwelling in the material world, they preserve their unchanging nature, mastering external phenomena without being dominated by them.

Regarding the records of Liezi (Lie Yukou, the Daoist master): For forty years he lived in reclusion at Putian (present-day Zhongmu, Henan), unknown to his contemporaries. This was because his physical form made no contact with external objects, and his speech held no exchange with worldly people. Rulers and officials perceived him as ordinary—precisely because he transcended conventional judgments, leaving no behavioral traces, making true recognition impossible.

(Note: "Chongxu" 冲虚 denotes the realm of empty tranquility; "Zhide" 至德 signifies supreme virtue; "Tianrui" 天瑞 refers to the mysteriously generative power of the Dao; "Ningyi" 凝一 describes the highly focused meditative state in Daoist cultivation.)

The ancient masters who truly understood the cultivation of Dao attained a state so subtle, profound and all-pervading that ordinary people could scarcely comprehend it. These adepts preserved their original nature, embraced their innate spirit (Shen), and wandered freely through the mundane world. They flowed with the transformations of external phenomena like undulating waves—why would they need to deliberately display cleverness to startle common folk, or affect eccentric behaviors to appear aloof from society?

(Regarding the mention of famine in the state of Wei and someone preparing to go there) The term "marry" here doesn't signify matrimony, but rather denotes leaving one's homeland for another country. When the disciple asked his teacher for parting instructions, Liezi (a prominent Daoist figure of the Warring States period) smiled and countered: Did my teacher Huqiu Zilin (Liezi's master) need to say anything? The four seasons rotate naturally, the myriad things grow spontaneously—when has this ever required verbal explanation?

The "Hu" (referring to Huqiu Zilin) symbolizes the eternal indestructibility of the void that contains all, while "Qiu" represents the unshakable stability of the mountain. As one who attained the Dao, he understood that the true Dao cannot be described with words. Excessive speech only leads one astray from the Great Way. Nevertheless, Liezi still transmitted the teachings he'd heard from Bohun Maoren (Liezi's fellow practitioner) about Huqiu's wisdom: The Dao gives birth to the myriad things yet is itself unborn, causes all transformations yet remains eternally unchanging. Just as the earth carries all creatures without claiming merit, the Dao propels the cycles of life and death while itself never altering.

(Note: This passage demonstrates the core Daoist principle of "the Dao follows what is natural," emphasizing that true adepts don't force their cultivation but harmonize with natural patterns through Wuwei [non-action]. Through dialogues between Huqiu Zilin, Liezi and other cultivators, the text reveals the formless, wordless essence of the Great Dao.)

This scripture expounds on the Dao's transcendent nature beyond life and death transformations. The true Dao-body (referring to cosmic origin) neither generates nor perishes—while existing independently of external objects, it gives birth to all things; while remaining unchanged itself, it governs the transformations of all beings. Those phenomena that appear capable of generation and transformation are in fact compelled to generate and transform by the Dao's power.

All physical lifeforms undergo birth and death, and all materially-bound entities remain perpetually in flux. Only the "Perfected Person" (one who attains the Dao) can reach the state of neither generating nor transforming, becoming one with the Great Dao. The changes of yin-yang and the four seasons, though seemingly profound, still belong to the realm of generation and extinction, within which all things continuously transform.

The scripture particularly clarifies: "Non-generation" does not mean absolute stillness, but rather indicates the Dao-body's essential nature without beginning or end; "Non-transformation" doesn't imply complete immutability, but rather describes cyclical recurrence without interruption, like breathing. This mysterious state defies precise verbal description (the text uses the character "yi" [疑] to denote this ineffable quality), resembling Laozi's description of "standing alone without changing"—the Dao transcends time and space, existing independently yet never altering.

Practitioners should understand that while physical forms, qi, and blood undergo constant renewal, the underlying Dao remains eternally indestructible. This "suspected independence" (appearing solitary yet elusive) characteristic precisely manifests the Dao's unfathomable profundity.

This scripture primarily explores the eternal nature of the Dao (the Way) that transcends the cycles of birth and death, while clarifying the fundamental distinction between the Dao and all phenomena.

All things in the world are subject to the laws of Yin-Yang and the shifting of the four seasons—they arise and perish in an endless cycle. Just as the seasons rotate and Yin and Yang wax and wane, all phenomena undergo constant transformation. Yet the Dao (the cosmic origin) is entirely different—it stands beyond all things, neither born nor destroyed, eternally unchanging yet omnipresent.

The text cites the Huangdi Shu (Yellow Emperor’s Book), which states that the "valley spirit does not die" (the mysterious existence, like an empty valley, never perishes). This metaphor illustrates the nature of the Dao: though as void as a valley, it contains all things; though seemingly formless, it holds boundless vitality. The "mysterious female" (Xuanpin, the profound womb) describes the Dao as a mother that gives birth to all things—though itself without form, it is the source of heaven, earth, and the myriad beings.

Practitioners must understand that while concrete things undergo birth and death (like the turning of seasons), the Dao that governs these changes is itself eternal. True cultivation lies in realizing this deathless, birthless essence—though one flows with the transformations of the world, the mind remains unmoved. Just as the hub of a wheel stays still while the spokes revolve, the cultivator must abide in this unchanging "root" (the fundamental principle) amid the flux of phenomena.

This passage discusses the core Daoist concept of the "Mysterious Feminine" (xuanpin), referring to the maternal source that gives birth to all things. Laozi uses the metaphor of the "Valley Spirit" (gushen) to illustrate the Dao's empty yet all-encompassing nature. Though humble and indescribable in position, it is called the "Mysterious Feminine"—this gate of birth is the root of heaven and earth, operating in a state between existence and non-existence yet never exhausting itself.

Wang Bi explains: This "gate" is the passageway of the Mysterious Feminine, identical with the cosmic origin, the Supreme Ultimate (Taiji). If we say the Dao exists, it has no visible form; if we say it does not exist, all things arise from it. Thus, it seems to exist and not exist simultaneously. It accomplishes all things effortlessly, hence the description "without toil" (buqin).

Lu Chongxuan further elaborates: Just as an empty valley can contain flowing air, an empty form can house the spirit (shen). "Mysterious" (xuan) refers to its subtle formlessness, while "feminine" (pin) signifies its boundless transformations—birth, death, and rebirth all pass through this gate. It is the foundation of the manifest world, appearing non-existent yet functioning inexhaustibly.

Fan Yingyuan points out: Both the Yellow Emperor and Laozi were enlightened beings expressing the same truth. Though named differently—"Valley Spirit" (symbolizing receptivity) and "Mysterious Feminine" (xuan representing heaven, pin representing earth)—they denote the same origin. Heaven and earth sustain all things, yet the gate of the Mysterious Feminine is their very source. It has eternally existed since antiquity, like an unquenchable flame—that which gives birth is itself unborn; that which transforms remains unchanged.

Zhuangzi shares this view, as Xiang Xiu annotates: Life is not created by any being but arises spontaneously; change is not driven by any force but unfolds naturally. If the creator itself were subject to birth and transformation, how would it differ from ordinary things? Only by realizing that "which neither births nor transforms" can one truly become the root of all generation and change.

Lu Chongxuan concludes: This "spirit" (shen) is the sovereign of life, capable of creating and transforming all things yet itself uncreated and unchanging. Like fire that ignites other objects but cannot have its own nature ignited, it stands beyond alteration.

All growth and transformation in the world—the forms and colors, wisdom and strength, decline and renewal—occur as natural processes. How could they require deliberate manipulation by some governing force? To believe in such a controlling power would be a mistake.

(Lu Zhongxuan's commentary) points out: The workings of creation transcend external influences. To fixate on specific forms and changes is to stray from the true essence of the Dao. Like the cyclical alternation of yin and yang, the shifting of seasons, and the endless flux of life and death, all phenomena manifest the presence of the Dao, yet their fundamental nature is an unceasing, spontaneous movement.

(Fan Zhixu's commentary) further explains: All things arise from "being," and "being" emerges from "non-being." Appearance and disappearance transform into one another—only by transcending the realm of birth and destruction can one truly grasp the profound mystery of perpetual renewal. Life in heaven and earth flourishes naturally: forms originate from chaos (Taishi), colors manifest from the primal source (Taisu), wisdom and capability vary among beings, and decline and renewal follow their own course. To forcibly interfere would instead violate the Dao of heaven.

Liezi once said: The ancient sages governed heaven and earth by comprehending the patterns of yin and yang. Here, "heaven and earth" refers to concrete forms, while "yin and yang" denotes the laws of movement. (Lu Zhongxuan elaborates) All tangible things rely on some force to function, and heaven and earth are the grandest manifestations of this—yet what drives them is the formless qi of yin and yang. Though yin and yang have no shape or substance, they determine the flourishing and withering of all things.

(Fan Zhixu adds) Governing all things does not mean forceful control but harmonizing with their natural laws. Heaven moves above, earth supports below, and the sage dwells between them by penetrating the principles of heaven and earth (reaching upward to the celestial and downward to the terrestrial), maintaining holistic harmony through balance and mutual enhancement. This is the true way of governance.

The dual forces of Yin and Yang govern all things in existence. Though heaven and earth are vast beyond measure, they cannot escape this fundamental principle. Yang Zhu (a Warring States period philosopher) observed that the supreme heaven above, the all-encompassing earth below, and the myriad complex phenomena between them maintain their unified order through nothing more fundamental than the dynamic interaction of Yin and Yang.

All tangible forms emerge from the formless. What we call "generation" does not arise from absolute nothingness, for absolute "non-being" cannot produce "being." There exists no direct generative relationship between being and non-being. How then do the myriad things come into existence? They arise spontaneously and abruptly. This sudden, self-generated emergence defies tracing to any root cause. Since the phenomenon of life shares its essence with "non-being" yet isn't absolute nothingness—this demonstrates that tangible forms self-manifest, with the formless becoming visible through mutual influence. As for heaven and earth's origin, they weren't generated by anything but came into being naturally.

Lu Zhongxuan (Tang dynasty Daoist) explained: Heaven and earth represent the most massive tangible forms, yet the Yin-Yang Qi isn't some conscious deity. If we say the tangible emerges from the intangible, does that mean heaven and earth possess consciousness and emotions? If it were truly absolute nothingness, how could it generate the myriad things? This questioning serves to clarify that all phenomena have their generative processes.

Fan Yingyuan (Song dynasty Daoist) proposed: Within the vast emptiness, heaven and earth are but insignificant specks, yet within the realm of form they reign as the most immense. Thus heaven and earth, like all phenomena, remain constrained by physicality. Tracing their origin, there must exist something preceding heaven and earth—what the Yijing calls "Taiji" (Supreme Ultimate). Zhuangzi similarly stated: Bright, distinct things emerge from murky chaos, and ordered structures originate from formless states.

Daoist cosmology therefore divides universal generation into four phases: Taiyi (complete formless, quality-less state), Taichu (initial stirrings of Qi), Taishi (beginnings of formal differentiation), and Taisu (manifestation of material basis). This reveals the progression from subtle to apparent transformation. Fan elaborates: The Taiyi phase lacks measurable form, existing in the primal state where Qi, form, and substance remain undifferentiated; Taichu shows the first signs of Qi's movement; Taishi begins developing concrete forms; Taisu establishes material foundation—none of which emerge from sheer nothingness. Like tailoring clothes where the garment doesn't exist before the scissors cut, what we call "beginning" merely marks the start of creation. Thus we term Qi's initial movement "Taichu"—with beginning comes inception, just as conception initiates life's gestation or a craftsman's first motion starts artifact creation. The life-generating force comes from the left (Yang), while the form-completing power emerges from the right (Yin), hence initial form manifestation is called "Taishi." Undyed plain cloth maintains its purity before coloring, and even when dyed preserves its base hue without mixing with others, therefore...

This scripture describes the four cosmological stages in Daoist cosmogony - "Great Change (Taiyi), Great Beginning (Taichu), Great Commencement (Taishi), and Great Simplicity (Taisu)" - illustrating the creation process from formlessness to form.

The initial stage is called "Great Change (Taiyi)," when not even primordial Qi exists, representing absolute nothingness. It resembles the Supreme Ultimate (Taiji) mentioned in the Book of Changes or the chaotic state described in the Dao De Jing. Prior to this stage, neither Yin nor Yang Qi exists, let alone concrete forms or matter.

Next comes the "Great Beginning (Taichu)" stage, marking the emergence of primordial Qi. At this point, the Yin and Yang energies remain undifferentiated in an indistinct, chaotic state. The Qi begins to stir but hasn't yet taken specific forms.

The third stage is called "Great Commencement (Taishi)," when forms first appear. The Yin and Yang energies have separated, and all things begin developing their distinctive shapes. As the Book of Changes states, "The Qian (Heaven) knows the Great Commencement," indicating all things receive their fundamental forms during this phase.

Finally, the "Great Simplicity (Taisu)" stage sees matter developing inherent characteristics. Here, all things acquire fixed properties - square or round, hard or soft, moving or still, sinking or floating. The three elements of Qi, form, and matter now exist, though not yet fully separated.

While still in a unified chaotic state, this condition already contains the embryonic forms of Heaven, Earth, and Humanity. This state cannot be seen, heard, or touched, hence called "Change (Yi)." Here "Change" refers to the formless, imageless condition, akin to Laozi's description "What cannot be seen is called invisible (Xi)," both describing this mysterious state transcending sensory perception.

Fan Yingyuan (a Song Dynasty Daoist) further annotates: The Supreme Ultimate's primordial Qi contains form, Qi, and substance. When these three elements exist but remain undifferentiated, it's called "Undifferentiated Chaos (Hunlun)," what Laozi termed the "mixed and complete" state. Though distinctions between things haven't yet manifested, all potentialities are already inherent within.

This scripture elucidates the fundamental principles governing the generation and transformation of all phenomena in the cosmos. The primordial source that governs all transformations (万化宗主) abides in a state of profound unity while remaining eternally unchanging.

In the undifferentiated chaos before creation, the Dao, Heaven, and Earth could not yet be distinguished. The manifested forms we perceive (色之所色) appear vividly, yet their generative source (色色者) never manifests visibly, remaining beyond sight. The sounds we hear (声之所声) resonate clearly, yet their originating principle (声声者) emits no audible vibration, remaining beyond hearing. The tangible shapes we touch (形之所形) feel substantial, yet their formative essence (形形者) has no physical existence, remaining beyond touch. This imperceptible foundational state, being nameless, we term "Yi" (易) - the root of all transformation.

Though this "Yi" transforms to become "One" (一), it remains profoundly mysterious, eternally unchanging in its numinous obscurity. All phenomena between Heaven and Earth rely on this singular Qi (一) for their generation, hence we provisionally call this process "transformation."

From "One" emerges "Seven," and "Seven" transforms into "Nine." "Nine" represents completion and exhaustion. Here, the yang numbers seven (lesser yang) and nine (greater yang) encompass all transformations without sequential ordering. Ultimately, all returns to "One," which serves as the starting point for transformations in the manifest world. From formless Dao to formed phenomena, the numerical progression from one to nine completes its cycle before returning to its origin, revolving endlessly without cessation.

When primordial chaos first divided, the clear and light Qi ascended to form Heaven, while the turbid and heavy Qi descended to form Earth. The formation of Heaven and Earth simply represents the natural separation of insubstantial and substantial, clear and turbid Qi. This concept derives entirely from the Zhouyi Qianzaodu (周易乾凿度) classic.

After the division of chaos, the Three Primordials (三才) of Heaven, Earth and Humanity became established: Heaven arches above like a vault, Earth spreads below in vast solidity, while humanity thrives between them. Heaven moves with ceaseless vigor, Earth embodies receptive stability, and humanity mediates their transformative interaction. This constitutes the natural order where the Three Primordials each maintain their proper positions.

This scripture expounds the Daoist perspective on cosmic generation and the essence of life:

Between heaven and earth exist two fundamental manifestations: the clear, ascending Yang Qi (vital energy) coalesces to form heaven, while the turbid, descending Yin Qi condenses into earth. Humans receive the harmonizing Qi of heaven and earth at birth, embodying both Yin and Yang natures, achieving equilibrium through "Chong Qi" (the harmonizing energy born from Yin-Yang interaction). This very Chong Qi creates humanity, as the essential Qi between heaven and earth gives birth to all things.

The universal interaction of Yin and Yang Qi produces harmonious energy, which forms human life and enables our existence in this world. The text employs odd numbers to represent the movement patterns of Yang Qi, illustrating how all beings follow their inherent nature: earth-bound entities like plants gravitate toward the soil, while heaven-oriented creatures like animals possess consciousness. Plants are governed by Qi transformation, whereas animals are influenced by Shen (spirit) consciousness. From Taiyi (the pre-cosmic state), Taichu (the beginning of Qi), to Hunlun (the undifferentiated chaos where Qi, form and substance remain unified), this represents a gradual evolutionary process. Within this, refined Qi forms sages while turbid Qi creates ordinary people, thus generating differences in life forms.

Yin and Yang constitute the supreme Qi, while heaven and earth represent the ultimate form. When Qi evolves into form, it generates Yin-Yang, which then forms heaven and earth - all governed by the Dao (the Way). Sages master Yin-Yang to command heaven and earth. Quoting the "Yijing" (Book of Changes) and "Zhuangzi", it explains: Taiyi is the primordial state before Qi manifests; Taichu marks Qi's emergence; Taishi begins form's appearance; Taisu initiates substance's formation. When Qi, form and substance merge indistinctly, they manifest the Dao's complete state - what Laozi called "there was something undifferentiated and yet complete" (the primal chaos). This ultimate existence transcends sensory perception and can only be tentatively named as "Yi" (Change).

This scripture primarily elucidates the principles of cosmic generation and the evolution of all things. The formless primordial chaos (xinglie) gives rise to the fundamental "One" through the transformations of Yin-Yang. As numerical progression unfolds from "One" to "Seven," the process remains incomplete; only when reaching "Nine" does it culminate before returning again to "One." This "One" marks the inception of heaven, earth, and the myriad things: the clear and light Qi ascends to form heaven, the turbid and heavy Qi descends to form earth, while the harmonized Qi of Yin-Yang coalesces into humanity. When essence (Jing) and vital energy (Qi) condense, they create heaven and earth; when dispersed, they give birth to the myriad things. Thus, heaven and earth contain this essence-energy, enabling all beings to flourish.

Fan Yingyuan (a Song Dynasty Daoist master) elaborates that the condensed essence-energy of Yin-Yang forms heaven and earth, while its dispersion generates the myriad things. Heaven and earth serve as the encompassing framework for all existence. In essence, there is no temporal precedence between them, yet from the perspective of Dao's operational sequence, heaven and earth precede the myriad things—just as the Yijing states: "Heaven and earth interact, and the myriad things are transformed."

Liezi (a prominent Daoist figure) observes that heaven-earth, sages, and the myriad things each have inherent limitations, incapable of encompassing all aspects. Fan Yingyuan explains that the complete Dao is distributed throughout heaven and earth. Sages actualize the capacities of heaven-earth, while the myriad things fill the cosmic space. The covering-bearing function of heaven-earth, the transformative teachings of sages, and the distinct characteristics of all beings are interdependent—none can singularly embody all functions.

Thus, heaven governs generation and canopy, earth presides over form and support, sages oversee instruction, and the myriad things each find their proper place. Fan Yingyuan further clarifies that while heaven, earth, and all things have their respective roles, the Creator (referring to Dao) transcends form, observing all existence without the anxieties of sages. If sound cannot fully convey meaning and hearing cannot completely receive it, what responsibility then does the Creator assume?

Consequently, heaven has deficiencies, earth has strengths, sages have limitations, and the myriad things possess their own modes of penetration. As Wang Bi (the Wei-Jin Neo-Daoist philosopher) notes: "Forms inevitably have distinctions; sounds necessarily belong to categories. What is warm cannot simultaneously be cool; the gong musical note cannot also be shang." Fan Yingyuan concludes that when the Three Powers (heaven-earth-humanity) are complete and the myriad things differentiated, their functions become mutually sustaining. Hence where there is deficiency, there must be sufficiency; where there is penetration, there must be constraint.

All things in heaven and earth have their inherent roles and natural laws, none can substitute for another. Just as the firmament, though strong and vast enough to canopy all creatures, cannot bear physical forms; or the earth, though solid and stable enough to carry all beings, cannot impart teachings. The sage stands between heaven and earth, observing their operating principles to establish teachings that assist in nurturing all things.

Yet the sage's teachings must also conform to the innate nature of things and changing circumstances. Nothing possesses a fixed, universally suitable state—the essential point lies in following natural laws. The sage never forcibly alters the inherent nature of things, but allows all to find their proper place. Thus true teaching leaves no trace, just as heaven and earth nurture all things without claiming merit.

The movement of heaven and earth is simply the alternation of yin and yang; the sage's teaching merely balances humaneness and righteousness; the nature of all things combines firmness and flexibility. These all manifest each element keeping to its proper role and maintaining its natural boundaries. Like square and round, movement and stillness—seemingly opposite yet each following its own principle—they interconnect at a higher level.

The sage's ability to teach all things precisely comes from never violating their inherent nature, so all things naturally accept the sage's guidance. Those who stubbornly cling to extremes often become trapped by superficial forms. Yet the Dao's way of operation remains ever formless and spontaneously unobstructed.

Heaven and earth nurture all things through the movement of qi (vital energy), while sages impart teachings through the movement of shen (spirit). Heaven and earth give birth to creatures, while sages guide and employ them according to their characteristics. Heaven above, earth below, the sage stands between them—together they complete the work of transformation. As all things change and alternate, each finds its suitable state. Neither heaven and earth nor sages can violate this natural law. When aligned, sage, heaven and earth form the Three Ultimates; when interconnected, they become the Three Powers (heaven, earth and humanity), collectively sustaining cosmic operation.

This passage elucidates the fundamental principles governing the operation of heaven, earth, and all things, as well as the function of the Dao (the Way).

It first observes that all changing phenomena follow fixed patterns and occupy their proper positions. Just as officials have distinct duties, all beings operate according to their intrinsic nature. The Dao methods of sages connect with heaven above and penetrate earth below, nurturing all things without visible traces, merging seamlessly with nature. Where then could distinctions of superiority or inferiority exist?

Fan Yingyuan explains: Heaven and earth contain the two energies of Yin and Yang, which must interact to generate life endlessly. When sages implement benevolent teachings, complementary approaches are necessary for accomplishment. All things possess hardness and softness that must harmonize to find their proper places. Heaven and earth follow the Great Dao, thus supporting all creation without claiming merit. Sages emulate the Dao, teaching multitudes without selfish intent. This is simply aligning with each thing's nature and letting all rest in their proper stations. Like the giant Peng bird and small sparrow, or the one-legged Kui creature and centipede—none are inherently superior. Swans naturally have white feathers, crows black; wild ducks have short legs while cranes have long—all are manifestations of their original states.

The text then discusses creation principles: Where there is life, there must be its generative source; where form exists, there must be formative power; where sound occurs, there must be its originating root; where color appears, there must be its fundamental basis; where flavor emerges, there must be its causal origin. These forms, sounds, colors, and flavors arise suddenly—they cannot create themselves. Precisely because they cannot self-generate, they take Wuwei (non-action) as their foundation. This root of non-action isn't confined to any particular form or attached to specific flavors, thus becoming the master of transformation between form and Qi (vital energy), the source of all movement and change.

Lu Zhongxuan clarifies: The initial manifestation of form is called "life," while what generates this life is "Xing-Shen" (the spiritual essence of form). What enables forms to take shape, sounds to be emitted, colors to appear, and flavors to emerge—all these are functions of Shen (spirit), representing the process of the formless governing the formed.

Finally, it reveals: Individual lives perish, but their generative source never ends; concrete forms are substantial, yet their formative power is insubstantial; sounds can be heard, but their originating root is silent; colors are visible, yet their fundamental basis is colorless; flavors can be tasted, though their causal origin is flavorless. These all demonstrate the mysterious workings of the Dao.

This scripture explores the mystery of how the Dao (the Way) gives birth to all things through wuwei (non-action). All tangible phenomena inevitably perish with the passage of time—where there is birth, there must be death—yet the primordial source that creates life (the Dao) remains eternally unchanging. The truly empty Dao is the fundamental sovereign behind all transformations.

The text employs the concept of "shen" (the Dao's mysterious function) to explain that all forms, sounds, colors, and flavors are not self-determined but operate through the silent workings of the Dao. Like the highest form of action that appears as inaction yet accomplishes everything. Zhenghé Zhenren (the Daoist title of Emperor Huizong of Song) further clarifies: these phenomena are merely transformations at the material level—what manifests must fade, what arises must return. From life to form, form to sound, sound to color, and color to flavor, all are exquisite manifestations of the Dao, yet the Dao itself maintains its characteristic of accomplishing all things through non-action.

Fan Yingyuan (a Song Dynasty Daoist master) offers deeper insight: that eternal "Doubtless Solitary One" (an epithet for the Dao) neither born nor perishing yet generates all things. Like the spontaneous formation of phenomena within the Great Void (cosmic origin), the forms of Mount Tai and autumn down (symbolizing the extremely large and small) are not self-determined. The true Great Image (fundamental principle) has no fixed form yet shapes all appearances; the primordial sound is nearly inaudible yet produces myriad echoes. Colors and flavors follow the same pattern—hues require objects to reflect light for manifestation, their essence remaining emptiness; tastes require material interaction for perception, their origin still residing in blandness.

The text concludes with mirror and valley metaphors: the mirror itself has no image yet reflects beauty and ugliness; the valley produces no sound yet echoes all noises. Similarly, though the Dao doesn't directly manifest, it reveals its wondrous function through all phenomena. Various colors and flavors may appear different, yet the source enabling them to be colors and flavors never changes. Thus, all these miraculous transformations are the subtle workings of wuwei.

This passage describes the characteristics of the Dao (the core concept of Daoism, referring to the cosmic origin and ultimate truth) that transcend all dualities and embrace all things. The Dao simultaneously embodies all seemingly contradictory qualities: it manifests as both Yin (the dark and formless) and Yang (the bright and manifest); it can be both soft and hard, both short and long, both round and square. It encompasses all opposites—life and death, heat and cold, rising and sinking—just as music contains all notes from gong to shang.

The Dao itself possesses no specific cognition or particular capability, yet precisely because of this, it becomes omniscient and omnipotent. As He Yan stated in his "Discourse on the Dao": all concrete things depend on "nothingness" (the essence of the Dao) for their existence, and all events rely on "nothingness" to occur. The Dao cannot be described in words—it has no fixed name, no visible form, and no audible sound. Yet it is precisely this state of emptiness that enables it to manifest all sounds, give birth to all things, and contain all forms and light. Black appears black because of it, white appears white because of it, and both square and circle are manifestations of the Dao, yet the Dao itself transcends all these concrete forms.

Lu Chongxuan explains: Laozi once said, "I do not know whose child the Dao is—it seems to have existed before the Lord of Heaven." This describes the Dao's wondrous nature—it is older than heaven, earth, and spirits, and cannot be fully comprehended. Yet those who realize the Dao can understand all knowledge between heaven and earth and possess all capabilities.

Fan Yingyuan further elaborates: Yin's nature is profound and unfathomable, while Yang's nature illuminates all things. The Dao contains both Yin and Yang, thus transcending their limitations. When soft, it adapts to change; when hard, it decisively handles affairs—thus it is unconstrained by hardness or softness. Long and short, square and round are relative concepts, yet the Dao encompasses them all. It transcends life and death, unbound by destiny; it surpasses seasonal changes, unaffected by time. Just as sunlight both shines upon water's surface and penetrates its depths, the Dao contains both sinking and rising states. Like the celestial music (nature's sounds) that encompasses all tones, the Dao manifests all sounds. Things emerge from nothingness and return to nothingness—only the noumenon (the Dao), which remains untouched by birth and destruction, can truly move freely between the realms of being and non-being.

This scripture expounds the supreme state of the Dao (the Way). It states that the mysterious (profound and subtle) manifests in heaven as intricate and profound principles, while the yellow (central and luminous) manifests on earth as balanced and radiant hues. Yet the true Dao transcends the limitations of heaven and earth—thus it can simultaneously reveal mystery and radiance, be both sweet and bitter precisely because it is inherently flavorless; it can carry both fishy and fragrant scents precisely because it has no fixed odor. Such is the nature of the Dao: appearing to do nothing, yet accomplishing everything.

Because the Dao does not cling to any particular knowledge, it embraces all things without omission; appearing to lack specific capabilities, it shapes all forms without deliberate carving—this is true omnipotence. Those who fixate on particular knowledge and abilities grasp only a fragment of the Dao, not its wholeness. Only by transcending the duality of "knowing and not knowing," "able and unable," can one reach the state of all-encompassing, omnipresent realization.

The text enumerates natural phenomena such as the two qi (vital energies) of yin-yang, hard and soft materials, long and short forms, square and round vessels, the certainties of life and death, the seasons of cold and heat, the tendencies of floating and sinking, the musical notes of gong and shang, the traces of appearing and disappearing, the colors of mystery and yellow, the flavors of sweet and bitter, and the scents of fishy and fragrant—pointing out that all these transformations are manifestations of the Dao. The ancient ones who attained the Dao fully comprehended these patterns. Whether in the vast or the minute, the refined or the coarse, the Dao's operation is omnipresent. Thus they remained composed and at ease in any circumstance.