《素履子》

The Book of Plain Practice (Su Lüzi), Volume One

Author: Zhang Hu (Tang Dynasty official, awarded the crimson fish pouch)

On the Root of the Dao (the Way):

The Dao originally had no name and existed before the formation of Heaven and Earth. At the dawn of creation, it was called the "state of Primordial Chaos" (Hunyuan), which had no concrete form. Later, it divided into the two energies of Yin and Yang (Two Modes), from which the myriad things emerged. This fundamental principle has existed since the Dragon Han era (a Daoist term for the primordial age of creation), and the Three Sovereigns and Five Emperors all followed it to establish teachings and governance. The earliest world was pure and natural; only later, to clarify the changes of the four seasons, were the orders of Yin and Yang distinguished.

The Practice of Ancient Sages:

When the sages of antiquity practiced the Great Dao, they did not rely on words to teach, nor did they deliberately pursue external things—yet all things naturally followed them. They did not intentionally instruct the people, yet the people revered them. This was the purest way of the sovereigns. Rulers like Fuxi, who invented the Eight Trigrams (Bagua), and Shennong, who tasted the hundred herbs, all taught the people by embodying the Dao. They tamed oxen and horses, eliminated cruelty, and removed harm for the people. Zhuanxu (one of the Five Emperors) practiced loyalty and obedience, Emperor Ku (another of the Five Emperors) embodied purity and harmony, Emperor Yao governed with humility, and Emperor Shun exemplified filial piety and fraternal duty when abdicating the throne. These were all manifestations of the sovereign’s Dao.

The Governing Way of Sage-Kings:

Yu the Great controlled the floods through diligence and frugality, King Tang of Shang moved Heaven with reverence, King Wen of Zhou earned respect through supreme virtue (De), and King Wu of Zhou ended tyranny with filial devotion. The sages established teachings through the Kingly Way (Wangdao), ensuring the elderly were cared for in their twilight years, the able-bodied had meaningful work, children could grow up safely, and the widowed, orphaned, and disabled all received support. Men and women each had their proper roles and places. This was the transformative effect of governing through the Dao.

The Essence of the Huang-Lao Tradition:

The Yellow Emperor (Huangdi) and Laozi (Lao Dan) esteemed simplicity, and Confucius (the Unadorned King) also returned to purity. They all rejected ornate embellishments, abandoning superficial beauty to return to the unadorned truth. By not exalting the worthy, they prevented contention; by not treasuring rare goods, they eliminated theft. They opposed lavish palaces and upheld rulers who lived simply. The Daodejing states: "I have three treasures: the first is compassion, the second is frugality, and the third is not daring to put myself ahead of the world." This is the root of practicing the Dao. It also says: "My greatest suffering comes from having this body. If I had no body, what suffering would I have?" This describes the highest state of cultivation, where the practitioner transcends self-awareness and embodies the formless Dao. As for methods like consuming mist and regulating breath (meal of mist and Qi), sealing the mouth in meditation (blocking the mouth), and circulating the inner elixir (turning the pill), these are all practices for transcending the mundane world. Figures like Fan Li (the Master of the Owl-Skin Sack), who in life taught the people farming and nourishing life, and ultimately departed by boat as an immortal, exemplify those who attained the Dao.

This scripture primarily elucidates the importance of Dao (the Way) and De (Virtue/Power), as well as how to embody them in practice.

The text begins with the story of Master Yan to illustrate that genuine cultivation of the Dao does not lie in external forms (such as grand platforms or lavish dwellings) but in practicing the virtues of loyalty and filial piety. Just as the wise rulers of the Xia, Shang, and Zhou dynasties flourished by attaining the Dao, tyrants like Jie of Xia and Zhou of Shang perished by losing it. The relationship between humanity and the Dao is akin to that of fish and water—without the Dao, destruction follows. To govern all things, one must root oneself in the Dao; to prosper, one must diligently cultivate De.

The second part emphasizes the significance of De:

• Dao and De are the convergence of all goodness and the gathering of all blessings. Just as Emperor Shun's virtuous conduct naturally drew the people to him, King Wen of Zhou's benevolent governance led two-thirds of the realm to submit to the Zhou dynasty.
• Ancient rulers all educated the people by exemplifying virtuous conduct, with the Five Phases (Wood, Fire, Earth, Metal, Water) generating and restraining one another to form different expressions of De.
• If Heaven, Earth, and humanity lose Dao and De, imbalance ensues: Heaven without De brings abnormal weather; Earth without De ceases to nurture life; humanity without De leads to personal downfall.
• Sages like Yu the Great and Gao Yao emphasized the "Nine Achievements and Nine Virtues" (referring to the nine merits and nine moral qualities of governance), demonstrating that De is the foundation of ruling the world.

The core teaching is that Dao and De are not abstract concepts but must be practiced in daily life through virtues like loyalty, filial piety, and benevolence. To attain the Dao is to prosper; to lose it is to perish—this is an eternal truth.

This scripture primarily expounds on the importance of De (Virtue/Power) and loyalty, as well as their roles in governance and personal cultivation.

Regarding De:

In governing a nation, rulers should establish virtue with compassionate hearts, while ministers achieve renown through loyalty and filial piety. The essence of benevolent governance lies in treating the people with kindness. The foundation of nurturing the populace consists of seven military principles: prohibiting violence, ceasing warfare, defending the state, stabilizing achievements, pacifying the populace, uniting the masses, and enriching resources. In civil governance, there are five virtuous qualities: gentleness, kindness, reverence, frugality, and humility. These virtues can ward off disasters of flood and fire, move spirits and deities, tame dragons and serpents, instruct birds and beasts, and even alter celestial phenomena while restoring mountains and rivers. Mulberry trees and grain crops will wither naturally, and ominous birds will depart of their own accord.

Regarding loyalty:

Loyalty embodies the refined Qi (vital energy) of heaven and earth and represents the noble spirit of human ethics. Throughout history, all loyal individuals have had their names recorded in annals, enduring eternally. For instance, the Duke of Zhou loyally assisted three generations of rulers—King Wen, King Wu, and King Cheng—his steadfastness firmer than gold and jade, loftier than pine and bamboo. Other examples include Jiang Taigong aiding the Zhou dynasty, Guan Zhong assisting Duke Huan of Qi, and Zhang Liang supporting Liu Bang in establishing the Han dynasty. Though these loyal ministers belong to the past, their deeds remain eternally worthy of emulation.

Final emphasis:

The Dao of heaven shows no partiality, assisting only those who possess virtue. Whether for nations or families, persistent practice of these virtues ensures prosperity. Those who confuse right and wrong, oppress the weak, or depose the worthy will be despised in life and condemned after death, defiling the dignity of the Three Powers (heaven, earth, and humanity).

(Note: The "five virtues" mentioned refer to gentleness, kindness, reverence, frugality, and humility; the "seven prohibitions" denote governing principles: prohibiting violence, ceasing warfare, defending the state, stabilizing achievements, pacifying the populace, uniting the masses, and enriching resources.)

This passage from The Plain-Clad Scholar (Sulüzi) discusses the fundamental importance of filial piety. The original text conveys that:

Filial piety constitutes the foundational principle between heaven and earth (the constant of Heaven, the righteousness of Earth), and serves as the fundamental conduct for human beings. It forms the basis of Virtue (De) and the source of all moral teachings. Whether governing a state or managing a household, establishing Virtue takes precedence, and the root of establishing Virtue lies precisely in filial piety.

The ancient sage-kings Shun and Yu achieved their great accomplishments precisely because they possessed supreme Virtue and consummate filial devotion. Shun gained reverence through humility, hence the saying "the ancient kings possessed the supreme Virtue and essential Way" (referring to filial piety). By governing through filial piety, the people lived in harmony without resentment between rulers and subjects.

Filial devotion can move heaven and earth, eliciting responses from the divine. When the Son of Heaven practices filial piety, auspicious signs appear (such as the turtle-dragon bearing the cosmic diagram); when commoners practice filial piety, even plants flourish. Zengzi (Confucius' disciple) maintained filial piety throughout his life, not daring to harm even a hair on his body, and never forgetting filial conduct in any action. Treating all things in accordance with their seasons, never violating natural patterns, and exhausting one's heart and strength—this constitutes the aspiration of a filial child.

Though humans possess various virtues, the unfilial are like boxes filled with jade dust—ultimately useless. Those who practice filial piety naturally receive divine protection, with Heaven adding to their lifespan (tiansuan), bringing peace, auspiciousness, and illustrious honor. When noble persons cultivate filial piety, they preserve all blessings.

(Note: The "turtle-dragon bearing the diagram" symbolizes ancient auspicious omens said to appear during sage-kings' reigns; "adding to the lifespan" refers to increasing longevity, where "suan" was an ancient unit for calculating lifespan.)

"Plain Shoes" (Su Lü Zi) - Middle Scroll

Author: Zhang Hu (Tang Dynasty official, served as Jiangshilang and Dali Pingshi, awarded the Crimson Fish Pouch)

On Practicing Benevolent Virtue (Ren-De)

The Master of Plain Shoes says: In ancient times, the Divine Farmer (Shennong, the ruler who tasted a hundred herbs) taught the people to cultivate crops and reduce slaughter—this was the highest form of benevolent teaching. The Yellow Emperor (Huangdi) eradicated the tyrant Chi You for the people—this was benevolent instruction. Da Luo Shi invented fishing nets to eliminate the harm of wild beasts—this was the application of benevolence. Yao and Shun employed the "Eight Primes and Eight Harmonious" (legendary virtuous ministers), broadening their vision and hearing—this was benevolent governance. Yu the Great dredged the Dragon Gate to control floods—this was benevolent achievement. King Tang of Shang spared the animals by opening three sides of his hunting net (a parable of benevolent rule)—this was benevolent policy. King Wen of Zhou buried nameless bones—this was benevolent grace. King Zhou of Shang lost his benevolence, and King Wu of Zhou overthrew him, yet he treated Weizi with kindness, released Jizi, and restored Bigan’s tomb—thus receiving the auspicious omen of the "Red Sparrow Bearing a Book." This shows that attaining and upholding benevolence brings blessings that last for generations.

Heaven mandates rulers to govern with benevolence. Thus, wise sovereigns issued edicts of self-reproach, wept for criminals, and even swallowed locusts (as Emperor Taizong of Tang did) to relieve the people’s suffering—thereby ensuring prosperity. The Qin Dynasty, lacking benevolence, burned books and buried scholars alive. As a result, the First Emperor died at Shaqiu, his dynasty collapsed in the second generation, and Ziying was fought over by Liu Bang and Xiang Yu. The Han Dynasty practiced benevolence, establishing the "Three Articles of Law" (Liu Bang’s policy upon entering the Pass), sparing Ziying and thus gaining the empire. Xiang Yu, devoid of benevolence, brutally killed Ziying and lost the realm. Thus, practicing benevolence is the foundation of a flourishing state.

Confucius said, "The benevolent love others," and also, "To cherish life and abhor killing is benevolence; to care for all beings is benevolence; to restrain selfish desires and restore propriety is benevolence; to harbor compassion is benevolence." Rewarding the good, punishing the wicked, and rescuing the distressed are all acts of the benevolent. A scholar may sacrifice his life to achieve benevolence—such as giving food under the mulberry tree (the story of Ling Zhe of Jin) or building plank roads on perilous paths. Some saved yellow sparrows (Yang Bao’s rescue of a sparrow), others freed white turtles, applied medicine to wounded snakes, or removed bones stuck in a tiger’s throat. Extending kindness tirelessly, benevolence has its methods: in spring, do not fell trees or destroy nests; in summer, do not burn fields and harm crops; in autumn, aid the widowed and orphaned; in winter, protect hibernating creatures. The nobleman follows the seasons to practice benevolence, and its merits will manifest. The Book of Changes states: "Heaven and Earth’s greatest virtue is giving life; the sage’s treasure is his position." It also says, "The nobleman’s practice of benevolence suffices to lead the people." Only sages and worthies can persevere in practicing benevolence.

On Practicing Righteousness (Yi)

The Master of Plain Shoes says: Managing wealth justly, rectifying speech, and forbidding the people from wrongdoing—this is called "righteousness." The truly righteous do not contend for external things, yet things naturally come to them. Confucius said, "Only after it is righteous should one take."

(Note: "Eight Primes and Eight Harmonious" refers to the sixteen virtuous ministers employed by Emperor Shun; "Red Sparrow Bearing a Book" was an auspicious omen heralding the rise of the Zhou Dynasty; "Mulberry Shade" and "Plank Roads" are allusions to stories from the Zuo Zhuan during the reign of Duke Ling of Jin.)

The Plain Path Scripture (Sulüzi) primarily discusses the importance of the virtues "righteousness" (yi) and "wisdom" (zhi), illustrating these principles through historical anecdotes.

Regarding righteousness:

Tai Bo, the eldest son of King Tai of Zhou (uncle of King Wen of Zhou), left home under the pretense of gathering herbs and never returned, fulfilling his father's wish to pass the throne to his younger brother Ji Li. This demonstrates that righteous individuals naturally understand yielding; through yielding, harmony is achieved. History offers numerous positive and negative examples:

• Positive: Tai Bo abdicating the throne, the washerwoman aiding Wu Zixu, the friendship between Guan Zhong and Bao Shuya
• Negative: King Jie of Xia spoiling Mo Xi, King Zhou of Shang indulging Daji, King You of Zhou doting on Bao Si—all leading to lost kingdoms; Duke Xian of Jin favoring Li Ji causing father-son estrangement

Confucius said: "Wealth and honor attained through unrighteous means are to me as floating clouds." The noble person should take righteousness as the fundamental principle of conduct.

Regarding wisdom:

Wisdom resembles water's virtue—just as water's De (Virtue/Power) lies in nourishing all things, wisdom's capacity manifests in planning and contemplation. Water flows ceaselessly, wisdom operates continuously; murky water cannot reflect clearly, just as a disturbed mind struggles to think. Therefore, one should maintain a mind as clear and still as undisturbed water.

The wise employ wisdom like a mirror reflecting objects or the moon shining on water, discerning right from wrong and near from far with perfect clarity. When wisdom is misapplied, however, it brings calamity instead.

(Note: The Plain Path Scripture was composed by Tang dynasty Daoist Zhang Gu under his sobriquet "Plain Path Master." This classic primarily addresses self-cultivation and worldly conduct. The "virtues of the Five Phases" refer to the natures of Wood, Fire, Earth, Metal and Water, with "water's virtue" representing qualities like wisdom and nourishing moisture.)

The Plain Cloth Scholar passage discusses the paramount importance of sincerity (xin) and wisdom (zhi) in governing states and cultivating personal virtue.

Regarding wisdom, it states:

People often seek pleasure to reduce their toil, but true sages consider how to ensure all have warmth and sustenance. Strategists like Zhang Liang (Zifang) and Chen Ping employed wisdom to assist rulers while thwarting deceitful schemes, whereas Shang Yang and Su Qin, despite their talents, met misfortune due to improper methods. Those who govern states or households, if they contemplate matters wisely, can avoid calamity.

Concerning sincerity, it teaches:

Sincerity is the supreme virtue. Should heaven lose sincerity, the sun, moon, and stars would stray from their courses; should earth lose sincerity, the four seasons would cease their rotation; should humans lose sincerity, the five virtues of humaneness, righteousness, propriety, wisdom, and sincerity itself cannot prevail. Confucius said: "Just as a large carriage without its ni (pivot pin) or a small carriage without its yue (crossbar) cannot move, how can one proceed without sincerity?"

When Zigong inquired about governance, Confucius prioritized three essentials: food, arms, and the people's trust—yet declared arms could be relinquished first, then food, for "though all men must die, without trust we cannot stand."

King You of Zhou's tale serves as caution: having agreed with nobles to beacon fires as wartime signals, he lit them frivolously to amuse his concubine Baosi. When invaders truly came, none responded to his calls, leading to ruin. Contrastingly, lords like Duke Huan of Qi and Duke Wen of Jin commanded allegiance through unbroken trust.

On employing talent:

• Use the wise's strategies but guard against their cunning
• Employ the bold's decisiveness but curb their rashness
• Channel the benevolent's generosity but check their greed

Deceit undermines trust, wrath destroys goodwill, and greed squanders resources—these three breed chaos.

The Yijing states: "Heaven aids those aligned with the Dao; humans support the trustworthy." Noble ones treat loyalty and sincerity as protective armor—steadfast practice ensures no misstep.

The Sulüzi passage discusses the paramount importance of ritual propriety (Li). As the vital Qi (炁) governing the orderly movement of heaven, earth, and the four seasons, Li forms the foundation of human relationships and moral principles. It maintains reverence toward all beings, while providing comprehensive guidance for human conduct. Li establishes proper distinctions between intimacy and distance, resolves suspicions, differentiates similarities and differences, clarifies right and wrong, safeguards the Dao (道), and cultivates De (德).

Key aspects include:

1. The transformative power of Li: It rectifies customs, settles disputes, and discerns truth. Whether governing relationships between ruler and subject, father and son, or elder and younger brothers, or conducting military affairs and sacrificial rites to spirits, Li perfects governance through ritual systems. Sacrifices to heaven and earth represent the most solemn ceremonies.

2. Fundamental principles of Li: A father's kindness and a child's filial piety; an elder brother's benevolence and a younger brother's respect; a husband's righteousness and a wife's compliance; the senior's generosity and the junior's deference; the ruler's humanity and the subject's loyalty—these constitute Li's essence.

3. Practicing Li: Scholars must observe ritual principles without the slightest deviation, whether handling major or minor affairs, before many or few witnesses, never acting carelessly. The noble person maintains proper attire and dignified bearing—appearing majestic yet approachable, speaking with precision. Even in solitude, one deceives neither others nor oneself. Where ritual music governs visible conduct, spirits oversee hidden actions.

4. Exemplars of Li: The virtuous never compromise their integrity in darkness, nor relax their decorum during private ablutions. Adherence to Li brings peace; violation invites peril. The Book of Songs states: "Even rats have their dignity—what then of humans without Li? Better die than live without propriety." The Book of Changes describes "offering sacrifices on white thatch," symbolizing ultimate reverence.

(Note: Sulüzi was the Daoist name of Tang dynasty master Zhang Sulü. This work synthesizes Confucian ritual governance with Daoist self-cultivation. "Qi" refers to primordial cosmic energy; the "Three Bonds" denote the fundamental relationships between ruler-subject, father-child, and husband-wife.)

The lower volume of Sulüzi contains profound insights on the concept of "music":

Music is the harmonious expression of heaven, earth, and the four seasons. When musical tones (ancient tuning modes) are in harmony, Yin and Yang achieve balance; when the five notes (gong, shang, jue, zhi, yu) are properly aligned, the four seasons proceed in orderly succession. Thus, the ancient sage-kings established ritual music to educate the people. The eight dynastic compositions—Yunmen of the Yellow Emperor, Liujing of Zhuanxu, Wuying of Emperor Ku, Xianchi of Yao, Dashao of Shun, Daxia of Yu, Dahu of Tang of Shang, and Dawu of King Wu of Zhou—all embodied the virtue (De) and achievements of their rulers, ensuring that heaven, earth, and the seasons aligned with their governance.

Different musical instruments carry distinct symbolic meanings:

• The resonant tones of bells signify command and martial power, prompting noble-minded individuals to think of military leaders.
• The clear, unwavering sound of stone chimes represents decisive action and sacrifice, leading the virtuous to recall border-defending warriors.
• The melancholic notes of the qin and se embody integrity and aspiration, evoking thoughts of loyal and righteous ministers.
• The ethereal harmonies of the sheng and xiao symbolize gathering and unity, inspiring reflections on officials skilled in rallying the people.
• The thunderous beats of drums signify movement and advancement, reminding listeners of commanding generals.

The five notes correspond to the Five Phases (Wood, Fire, Earth, Metal, Water) and seasons:

1. The jue note (Wood) represents spring, its balanced tone resembling the common people. Disorder in jue foretells their distress.

2. The zhi note (Fire) embodies summer, its bright tone mirroring affairs of state. Its disharmony signals excessive labor burdens.

3. The gong note (Earth) symbolizes late summer, being the most majestic. Its disruption suggests a ruler’s arrogance.

4. The shang note (Metal) reflects autumn, its deeper tone representing ministers. Its confusion indicates their dereliction of duty.

5. The yu note (Water) signifies winter, its purest tone embodying resources. Its disorder portends material scarcity.

Beyond expressing human sentiments, music holds special efficacy in rituals: offerings to heaven and earth summon celestial deities to descend and terrestrial spirits to rise, while sacrifices to mountains and rivers awaken the resonance of ghosts and spirits.

The Plain Cloth Sandal scripture primarily addresses two key themes: the relationship between music and governance, and the proper attitude toward wealth and poverty.

The first section explains that educating the people requires appropriate methods. When methods are correct, the people live in harmony, social order prevails, senses remain sharp, Qi (vital energy) flows smoothly, customs stay pure, and peace reigns. Improper methods, however, lead to decadent music and licentious behavior. The music of a well-governed era is serene and joyful, reflecting political clarity; that of a chaotic era brims with resentment and anger, indicating disorder; the music of a dying state is mournful and pensive, revealing the people's suffering. In music, clear tones represent the ruler, while deep tones symbolize ministers—when clarity and depth remain distinct yet harmonious, it mirrors the proper relationship between ruler and subject, as well as the orderly balance of Yin-Yang. The wise can discern a state's governance through its music. Though the rites and music of the Five Emperors and Three Kings differed across eras, the essence of rites lies in "reverence," and that of music in "harmony"—these principles are eternal. Excessive ritual leads to confusion, while unrestrained music breeds decadence; thus, moderating music and preventing indulgence are fundamental to self-cultivation.

The second section discusses how to approach wealth and status. Though coveted by all, they must be attained through proper means. One should seek them by cultivating De (Virtue), and upon gaining them, remain humble and frugal—exercising restraint in spending, caring for the people, disciplining oneself, and adhering to ritual propriety. Give generously without expecting return, and practice charity without waste. Dwell without extravagance, and dress without ostentation. In lean years, avoid stinginess; in abundant ones, shun excess. Guan Zhong was criticized for his lavish lifestyle, while Yan Ying's overly modest sacrifices were also deemed improper. Thus, the noble person strikes the right balance: neither indulging in luxury that breaches propriety nor clinging to miserliness that violates decorum; neither drowning in sensual pleasures nor coveting material goods. Reject arrogance and curb desires; drink sparingly, keep distance from sensual temptations, and avoid suspicion. Aid others, benefit the people, and bring them peace and joy. Maintain constant humility and vigilance, never forgetting loyalty and filial devotion. The Daode Jing states that contentment is true wealth, while the Classic of Filial Piety teaches that remaining unassuming in high position preserves lasting honor, and moderation guards enduring riches. The Book of Changes similarly declares: Heaven's Dao (Way) diminishes the full to augment the humble; Earth's Dao transforms the overflowing to nourish the lowly; spirits and gods bring misfortune to the proud but bless the modest; human nature detests the self-satisfied yet favors the courteous. The humble, though exalted, shine with dignity; though lowly, they remain insurmountable. It further says: the noble person who toils with humility will ultimately find good fortune.

The Plain Path Master (Su Lüzi) discusses the principle of being content in poverty while delighting in the Dao:

Poverty and lowly status are what all people dislike, but if one cannot escape poverty through proper means, the noble person would rather remain as they are. A scholar who aspires to seek the Dao yet feels ashamed of coarse clothing and simple meals is not even worth discussing the great Dao with. A true noble person only worries about whether they can attain the Dao, never about poverty—their concern lies in the lack of inner peace.

Ancient figures like the old fishermen and recluses dwelling in mountain caves, though poor, understood the greater principles. For instance, Zixia wore patched robes, Yuan Xian lived behind a door made of mulberry wood, and Yan Hui found joy in a single basket of rice and a gourd of water, content with coarse grains and cold drink, sleeping with his arm as a pillow. Zengzi, with his hatband broken yet still wearing it properly, his shoes worn through at the heels yet still walking in them, adjusted his lapel to reveal his elbow, dragged his tattered shoes while singing the Hymns of Shang—his voice ringing like metal and stone, resounding through the world. Such men reached a state where even the Son of Heaven could not make them ministers, and feudal lords could not befriend them. Those who pursue the Dao do not care for bodily comforts; those who cultivate their minds do not fret over life and death—these are the models of being content in poverty while delighting in the Dao.

Others planted five willows before their gates or three brambles in their courtyards, sang while tapping a cow’s horn, or chanted poetry while gathering firewood—all were sages who embraced simplicity. True worthies, like the recluse who returned with a basket of earth or the upright official who left behind his calf, distanced themselves from the three temptations of wine, lust, and wealth, upholding the principle that "Heaven knows, Earth knows, you know, and I know." Some abandoned gold and silver to preserve their virtue, dwelling in humble huts, drinking plain water and eating wild greens, at peace with their poverty. Confucius said, "One who does not understand the Mandate of Heaven cannot become a noble person." The Mandate of Heaven means recognizing that poverty and prosperity follow natural law, delighting in Heaven and knowing one’s fate. If one is prone to reckless courage, despises poverty, or covets wealth, they do not act as a noble person should. To follow in the footsteps of sages, one must not feel ashamed of tattered robes or thatched huts.

Another passage from Plain Path Master uses metaphors to illustrate the way of conducting oneself in the world:

A scale balances weight by keeping its beam level; a cart moves forward by keeping its ruts smooth. When the beam is level, the measurement is precise; when the ruts are smooth, the wheels do not stick. If the scale is off by even a little, it becomes inaccurate; if the cart’s wheels are flawed, it cannot move. To ensure the scale’s accuracy, one must attend to every fraction; to keep the cart running smoothly, one must maintain the wheels. Achieving perfect balance and flawless wheels is like the natural movement of Heaven and Earth. This principle derives from the Book of Changes hexagram "Heaven above, Lake below" (Lü), which the noble person uses to clarify distinctions between noble and base and to settle the people’s hearts. In practicing this principle, one must remain vigilant in times of peace.

This passage from Sulüzi primarily discusses how a noble person should conduct themselves in times of peace and adversity.

Regarding "treading the level path" (being in peaceful circumstances):

The ancients taught that accumulating wealth requires understanding how to disperse it, and dwelling in comfort demands awareness of potential changes. This reveals the principle that noble minds should contemplate progress even during tranquility. Zhang Liang's Su Shu states: "Failing to grasp the collar when dressing will turn garments inside out; walking without watching the ground will lead to stumbling." If scholars indulge in pleasure-seeking, covet wealth and lust, drown in wine, and act selfishly, then even level ground becomes rutted, and places of ease invite peril. The Yijing advises that noble persons should labor diligently all day and maintain vigilance at night. The Book of Songs similarly warns: "Though heaven is high, one dare not fail to bend; though earth is thick, one dare not tread carelessly"—both teaching us to proceed as if treading thin ice or facing a deep abyss.

Regarding "treading danger" (confronting adversity):

During trying times symbolized by hexagrams like Zhun (Difficulty) or Meng (Youthful Folly), one must understand the Yijing's wisdom: Zhun teaches holding fast to the upright path, while Meng advocates cultivating virtue. By adhering to these principles, one overcomes hardship. Emperor Shun maintained benevolence and filial piety during his seclusion; the Duke of Zhou demonstrated greater loyalty during his eastern campaigns; Zhan Qin preserved integrity through repeated demotions; Ziwen harbored no resentment after three dismissals. King Wen of Zhou revealed his virtue more clearly during imprisonment; Gongye Chang retained his worthiness in prison. When besieged in Kuang, Confucius never ceased playing his qin. True noble persons neither rejoice excessively at fortune nor fear misfortune—remaining untainted like white jade, unyielding like pine and cypress in frost. The Book of Songs declares: "My heart is no stone to be rolled away, no mat to be rolled up." Another verse observes: "Through wind and rain so dark, the cock still crows on time." The sages could deeply contemplate odes like Owl and Roc because they understood: when treading a tiger's tail, move with trembling caution; when facing peril, proceed with prudence. The Yijing states: "By examining one's actions, one foresees fortune or misfortune. Only sages can advance or withdraw without straying from the upright path." Following the Dao leads to understanding.

Through abundant classical allusions and citations, this scripture teaches that whether in prosperity or adversity, one must maintain cautious integrity and steadfast moral character.