About this page. The original text of 《道玄篇》 (Taixuan 太玄部, 1 volume) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 10 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Vol. 1
"Interpreting the Daoist Mysteries"
[Chapter One: The Great Dao]
The Great Dao encompasses heaven and earth, thus it can create them; heaven and earth encompass all things, thus they can nurture all beings. Though the myriad phenomena appear complex, each contains the patterns of Dao. Though Dao itself is formless and insubstantial (Xu Wu Ti), it manifests its essence through creation. Physical forms serve as Dao's dwelling, while spirit (Shen) functions as its pivot. All things contain Taiji (the Supreme Ultimate), their movements and transformations intimately connected with the Great Dao.
[Chapter Two: The Mysterious Ultimate]
The cosmic origin is called Wuji (Limitless), while the human origin is called Taiji. Within the human body exists something even more refined—the Celestial Heart (Tianxin, one's primordial nature). This Celestial Heart resides in the central position, governed by a divine sovereign that maintains its empty tranquility. Preserving this luminous state returns one to original authenticity, while obscuring it with material desires leads one astray from Dao. It is not Dao that distances itself from humanity, but humanity that distances itself from Dao.
[Chapter Three: The Mandate of Life]
At birth, all humans receive the Mandate of Heaven (Tianming), which contains their fundamental nature (Xing). This nature is the original spirit (Yuanshen), and the mandate is the primordial Qi (Yuanqi). The original spirit governs the entire body, while primordial Qi nourishes it. When the spirit maintains its authentic state and Qi remains harmonized—blending into the undifferentiated state of "Dao's emptiness" (Dao Chong)—one achieves enduring vision and transcends worldly disturbances.
[Chapter Four: Illuminating Principles]
Dao does not manifest spontaneously, thus it creates all things to reveal itself; Dao does not operate autonomously, thus it generates humans to enact it. Therefore, those who comprehend heaven and earth's eternal patterns, understand Yin-Yang's transformations, and penetrate creation's mysteries can grasp the root of all existence. Only sages can fully fathom this truth.
[Chapter Five: Marvelous Function]
Heaven and earth embody Yin-Yang's concrete forms, while Yin-Yang serves as their transformative mechanism. Yang numbers are odd, Yin numbers even; Yin constitutes substance, Yang function—rising and descending in perpetual union. Thus all things contain Yin-Yang pairings, each forming distinct categories. Just as masculinity embodies activity and femininity quiescence, through these relationships one perceives heaven and earth's essential nature.
[Chapter Six: Humans and Creatures]
Humans receive complete Qi (primordial energy), while creatures receive partial Qi. Both spiritual nature and physical life originate from celestial endowment. Human natures contain both goodness and vice, as do creatures' natures—this stems from postnatal Qi variations, not original disposition. All beings deviate from Dao through their own actions; Dao shows no partiality.
[Chapter Seven: Embodied Forms]
Under heaven, nothing exists beyond cosmic principles; within the world, no place lies outside Dao's domain. (The original text remains open-ended here, preserved according to stylistic convention)
Interpretation of the Dao Mysteries (Daoxuan Pian)
Chapter 8: Dragon and Tiger
All things with form possess their own nature, and with nature comes emotion; with emotion comes their inherent patterns of movement. The Dao (the cosmic origin) manifests in the world through the forms of all things, thereby revealing its transformations. Thus, there is nothing that cannot be taught, no existence that cannot be approached. Even fierce beings like the dragon (symbolizing Yang energy) and the tiger (symbolizing Yin energy) will naturally submit when one maintains a mindset free from desire and striving.
The dragon’s roar arises from attaining the Dao of Yang strength, while the tiger’s growl stems from receiving the signs of Yin softness. Yin and Yang each hold their own mysteries: the dragon’s roar summons gathering clouds, and the tiger’s growl stirs the winds. The interplay of wind and clouds generates thunder—seemingly chaotic, yet all connected by a single Qi. Is this not the creative work of the great Dao? Therefore, when sages act, their divine transformations are unfathomable, and all things naturally gather to observe.
Chapter 9: Proper Position
Heaven covers from above, Earth supports from below, and all things flourish in between. The sage stabilizes the world by assuming the correct position: when in a high place, they bear great responsibility; when in a low place, they fulfill their duty. They regard the people as their own limbs, cherishing them like children. Thus, when the sage forgets the self, the people forget their worries; when the sage is at peace, the people are at peace; when the sage practices Wuwei (non-action), the people live freely. This is the principle behind Emperor Yao’s fifty-year reign, which appeared effortless.
Chapter 10: The Virtue of Humility
Though the sage occupies a lofty position, they are not self-important, self-exalting, self-promoting, or arrogant—this is the mark of true humility. Only by not inflating oneself can one embrace all under Heaven; only by not elevating one’s status can one honor the worthy of the world; only by refraining from self-praise can one perceive the true state of affairs; only by avoiding pride in merit can one reward justly. This virtue of humility begins with self-cultivation and extends to others, naturally earning the reverence of all.
Chapter 11: Ruler and Minister
A ruler cannot achieve great deeds without ministers, and ministers cannot act without a ruler. When ruler and minister are of one mind, none in the world can drive them apart. The ruler treats the people as children, and the people regard the ruler as a mother—such mutual affection brings natural harmony to the world. My approach to the Dao follows the same principle: I nurture it as a mother and guard it as a child. Mother and child in mutual care attain eternal life. This is not an attempt to stand apart but a recognition that all who seek longevity must abide by this law.
Chapter 12: Dao and De
The Dao is the source of supreme goodness, and De (Virtue/Power) is the foundation of virtuous action. The highest good does not strive for goodness—it naturally aligns with the Dao; the highest De does not consciously cultivate virtue—it inherently possesses it. What need is there to seek external things when true attainment comes through the cultivation of De?
Interpretation of the Dao Mysteries
Chapter 13: Entrusting the Throne
The profound truth is this: relinquishing the empire to another is simple, but finding the right person is difficult. Therefore, the sage does not consider himself more important than the empire but prioritizes the empire itself. When the right ruler is chosen, the people find peace; when the wrong one is chosen, chaos ensues. Yao passed the throne to Shun rather than his own son because Shun was virtuous while his son was unworthy. Yu initially designated Yi as his successor, yet the people favored Qi (Yu’s son), showing that Heaven’s will favored Qi. Thus, only when the right person is found can the act of abdication be truly fulfilled.
Chapter 14: Preserving and Protecting
Revering the Mandate of Heaven ensures self-preservation; following the teachings of the sages safeguards the laws. Those who preserve themselves endure long; those who uphold the laws thrive. Longevity brings peace to family and state; thriving ensures prosperity for descendants. Free from peril and calamity, one preserves life and avoids disaster.
Chapter 15: Emptiness and Clarity
Only an empty mirror reflects beauty and ugliness; only a tranquil mind discerns good and evil. Emptiness accommodates form; clarity distinguishes appearances. Yet forms and appearances are illusory, not the true essence. Thus, the Supreme Dao (Taishang) values emptiness above all.
Chapter 16: Preserving Wholeness
People live without fearing death, like those who lose their nature on treacherous paths. They resemble wild horses without reins, galloping aimlessly. Often, the reckless and greedy bring ruin upon themselves. Hence, the noble person reveres Heaven’s decree, maintains integrity, acts with solemn reverence, preserves their vital Qi, and cultivates their spirit (Shen). In this way, they harmonize naturally with the myriad things of Heaven and Earth.
Chapter 17: Ritual and Music
Daily life cannot be without ritual (Li) and music (Yue). Ritual fosters reverence in the heart; music brings harmony to the body. With reverence, all affairs proceed in order; with harmony, all things find balance. When ritual and music are complete, inner and outer are unified—this is the foundation of the sages’ teachings.
Interpretation of the Daoist Classic "Dao Xuan Pian"
Chapter 18: On Spirit and Qi (Shen Qi)
When the body attains harmony, the Hundred Spirits (referring to the spiritual consciousness of all parts of the body) will settle. Once the spirit is settled, primordial Qi (Yuanqi) will fill the void (referring to the Dantian, the energy center). Those skilled in nurturing the spirit maintain inward contemplation day and night; those skilled in regulating breath unify intention with respiration. The spirit dwells within Qi, and Qi resides in the chamber of the spirit. When spirit and Qi fully merge, one attains the state of Supreme Clarity (Taiqing), the highest realm of cultivation.
Chapter 19: On Perfect Illumination
Focusing solely on internal cultivation while neglecting the external, or fixating on the external while disregarding the internal, is not the true path. Human nature is originally perfect and luminous, without distinction between inner and outer. Its essence is formless and without appearance, and in function, it leaves no trace. Thus, the noble person cultivates the Dao like a rolling sphere—naturally seamless and harmonious.
Chapter 20: On Insufficiency
The virtuous always feel they lack something, and the unvirtuous also feel they lack something. The virtuous feel insufficient because they believe they have not learned enough, while the unvirtuous feel insufficient due to insatiable greed. Reflecting on insufficiency in learning brings wisdom, but craving insufficiency only deepens ignorance. Wisdom leads to sagehood, while ignorance binds one to mundanity. The difference between wisdom and folly is as thin as a hair—how can one not be cautious?
Chapter 21: On Transcending Learning
In studying the knowledge of the masses, one must select the good to learn; in investigating the principles of all things, one must clarify what is unclear. Only by cutting off fragmented learning can one be free from worry; only by exhausting the root can one attain true understanding. Worrylessness allows the full expression of innate nature, and grasping the root leads to penetrating the Dao. When nature aligns with the Heavenly Dao, it is spontaneously realized.
Chapter 22: On the Golden Mean (Zhongyong)
Only sages can truly embody the Golden Mean—even worthies struggle, let alone the foolish. Sages act with perfect adaptability, while worthies adhere to rigid principles. The adaptable remain flexible and unconstrained, whereas the principled are firm but inflexible. Thus, the sages say: "Worthies tend to go too far, while fools fall short."
Chapter 23: On Majestic Dignity
The heart of a sage is unfathomably deep and boundlessly vast. Their dignified presence manifests illustrious virtue. They operate the Three Powers (Heaven, Earth, and Humanity) and the Five Phases (Wood, Fire, Earth, Metal, Water) while maintaining serene emptiness, rectifying the four seasons as the model for all under Heaven. When one becomes the model for the world, all things naturally return to them.
Chapter 24: On Transformation and Movement
The Great Dao is vast and silent, operating like the bellows of Heaven and Earth (symbolizing cosmic respiration). This Dao—limitless and unfathomable—cannot be fully seen or exhaustively explored. It encompasses the cosmos in its greatness and permeates all things in its subtlety. I am the Dao, and the Dao is me, existing even before the nameless.
Chapter 25: Penetrating the Mysterious
The tongue can speak, but who is the true master behind it? The hand can form a fist, but who is the one truly in control? One who comprehends this principle first will attain the profound and mysterious.
Chapter 26: Essentials of the Dao
The key to cultivating the Dao lies in the hidden gateways of the body (referring to vital acupoints). When Jing (essence) is abundant, it generates Qi (vital energy); when Qi is abundant, it gives rise to Shen (spirit); and when Shen is abundant, one attains the mysterious. These three are inseparable—losing one means losing the others. Without them, what remains of Dao cultivation?
Chapter 27: Gain and Loss
Do not rejoice over temporary gains, nor grieve over temporary losses. If one gains but does not know when to stop, the gain will inevitably turn to loss. If one loses but remains steadfast in their true nature, what was lost will eventually return. Thus, gain is loss, and loss is gain. Only those who have penetrated the great Dao truly understand the essence of gain and loss.
Chapter 28: Tranquility of the Heart
Plants grow by taking root in the earth; humans live by establishing their nature in the heart. Fertile soil yields lush branches and leaves; a serene heart leads to the perfection of De (Virtue). Sadly, most people ignore the root and instead chase external things with their hearts, only to be deluded by them. They drive their bodies with emotions, only to exhaust their emotions through bodily pursuits. Thus, what others lose is what I gain, and what I lose is what others gain. Therefore, those who attain the Dao do not covet external things.
Chapter 29: Letting Go of Cunning
When a person harbors no cunning intent, even birds do not fear them. But the moment cunning arises, the birds immediately flee. Why? Because while the body can deceive, the spirit cannot. The slightest fluctuation in my spirit is instantly perceived by another’s spirit—this is the clear and undeniable principle of heaven. Thus, the sage (one who has attained the Dao) harmonizes with all things, forever abiding in a state of no-mind.
Chapter 30: True Emptiness
The Dao is inherently formless—those who cling to form are bound by it. The Dao is not mere emptiness—those who cling to emptiness are trapped by it. Fixating on form or emptiness means failing to grasp the root of the Dao. Therefore, the formless form is the true form, and the non-empty emptiness is true emptiness. Understanding true form and true emptiness allows one to merge with all things. One who can both apply this principle and transcend it will respond to changes with inexhaustible adaptability.
Chapter 31: Having and Not Having
To possess without claiming possession is the highest state; to lack yet pretend to have is the lowest. Thus, the noble one (one of virtue) studies widely yet remains humble, while the petty one (one of shallow learning) knows little yet boasts of much. Therefore, I dare not place myself before all under heaven (refraining from contention)—this is the principle Laozi spoke of.
Interpretation of the Daoist Classic "Daoxuan Pian"
The Virtue of Humility
Confucius claimed he did not deserve the titles of "sage" or "benevolent," while his disciple Yan Hui remained humble despite his inner richness. Thus, those who embody humility attain high status, while those lacking virtue remain lowly.
The Dao of Respecting Others
How you treat others determines how they treat you. If even objects should not be disregarded, how much more so people? Therefore, the sage protects the people as one would nurture an infant, honors the wise, and treasures virtue. By never belittling others, the sage naturally earns universal reverence.
Five Principles of Governance
Governing the world follows five principles:
- With benevolence, the people live in peace.
- With righteousness, the people obey.
- With ritual, the people show respect.
- With wisdom, the people abide by order.
- With sincerity, the people stand firm.
Though these principles differ in form, their essence is one. Thus, when the sage practices the Dao (the Way), it appears formless, yet its application is effortless.
Observing the Dao Like the Ocean
To observe the Dao is like gazing at the sea—because it willingly stays low, it embraces all rivers. Its depths gather mighty waves, its surface swells with grandeur, allowing dragons, fish, and all creatures to thrive. The sage’s mind mirrors the ocean, encompassing the world’s impurities. The emptier the heart, the deeper its wisdom; the more one gives, the greater the abundance. Rulers and commoners alike find their place. This reveals a truth: those who humble themselves ultimately rise.
The Void and the Manifest
The void (emptiness) gives birth to the manifest (form), and the manifest upholds the void. The void refers to the spirit (Shen), the manifest to the body and Qi (vital energy). When the mind is tranquil, the spirit flourishes, and the body brims with vitality. But when the mind is clouded, the spirit departs, and the body withers. Thus, the sage maintains inner stillness, skillfully nurturing spirit and Qi.
The Steadfast Heart
A steadfast heart preserves the eternal Dao, while a wavering heart loses it. If constancy endures, the Dao remains unchanging; if constancy fades, the Dao vanishes. Therefore, the noble one keeps the mind pure, ever reflecting inward.
The Path of Loyalty and Filial Piety
True loyalty arises from filial devotion, and true filial piety leads to loyalty. Those who honor their parents at home will naturally serve with loyalty in office.
Interpretation of the Daoist Classic "Daoxuan Pian"
Chapter 38: The Nature of Rectitude
Filial piety toward parents is the duty of children, and loyalty to the ruler is the duty of subjects. In truth, rulers and parents share the same essence, and loyalty and filial piety are one and the same. Those who truly understand loyalty and filial piety are following the Dao (the Way). Confucius refused to drink from the "Thief’s Spring," and Zengzi detoured to avoid a place called "Unfilial Village." The ancients even avoided places with improper names—how much more should they uphold the fundamental principles of human conduct?
Chapter 39: Holding to the Mean
The way of the sage lies in maintaining the Middle Path. When bearing the weight of the world and enacting the great Dao, they treat all—high and low, noble and humble—with equality. What is lacking is supplemented; what is excessive is reduced. Those in lower positions ascend by practicing increase, while those above benefit those below by practicing decrease. By adjusting and balancing in this way, all things in the world naturally align with the Mean.
Chapter 40: Substance and Function
When one embodies the Dao with sincerity, the Dao remains stable; when one applies it at the right time, the Dao naturally brings benefit. Inner stability leads to harmony of the spirit (Shen); outer benefit leads to its unimpeded flow. Observing the Dao through stillness, it has never truly been still; observing it through movement, it has never truly moved. Whether in stillness or motion, aligning with the Dao depends on sincerity.
Chapter 41: The Spirit’s Emptiness
The human spirit is like the vast emptiness and clarity of heaven and earth. This spirit (Shen) cannot be deliberately thought of, analyzed, described, or sought. Forcing thought renders it ineffective; forced analysis makes it unreal; forced description makes it impure; forced seeking makes it untrue. The spirit can dwell within the smallest body yet fill the entire cosmos. It can penetrate dust yet remain unharmed by water, unburned by fire, unblocked by metal or stone, and reach even the darkest depths. Those who grasp this principle can command even ghosts and deities.
Chapter 42: Unobstructed Understanding
The mind must not be rigid, and affairs must not be constrained. A rigid mind obstructs the natural flow of one’s innate nature, and constrained affairs block the smooth movement of principle. Only an empty mind can align with heavenly nature; only by walking the Dao in accordance with righteousness can one attain true clarity. Thus, the sage entrusts the mind to the formless Dao, ensuring that no matter arises that cannot be resolved.
Chapter 43: Fortune and Misfortune
The fortunate cultivate themselves to accord with the Dao, while the wicked act corruptly in pursuit of profit. Following the Dao emphasizes frugality and restraint, whereas seeking profit craves only abundance. Yet those who practice restraint accumulate profound virtue (De), and the Dao always blesses the fortunate. The greedy inevitably suffer great loss, for ghosts and spirits seek retribution from such people.
(Note: "Wuxiang" refers to the formless and imageless Dao; "Jianse" is a key Daoist cultivation principle, meaning restraining desires and accumulating energy.)
Interpretation of the Dao Mysteries Scripture
[Chapter 44: Knowing Where to Stop]
The Dao often bewilders those who lose their way, for desires obscure one's true nature. Just as fish know to swim in deep rivers and beasts understand to dwell on high mountains, all creatures recognize their proper abode. Only the human heart loses its direction, unaware of where to return. Thus it is said: the heart governs the body. Preserve your original heart, and you will flourish; lose it, and you will decline.
[Chapter 45: Attending to the Root]
The movement of the Dao follows the principle of division into two and mutual interaction. Creation and destruction depend on each other, good and evil correspond, life and death follow one another, strength and weakness contend, and kindness and harm transform into each other. Those who chase appearances without understanding the root are the lost ones. Those who truly grasp the Dao maintain their original state (authentic nature), follow its patterns, return from agitation to stillness, and guide emotions back to their innate nature. When one's nature reaches a state of emptiness and tranquility, it merges with the true Dao, serenely accepting the Mandate of Heaven.
[Chapter 46: Spontaneity]
Spiders weave webs, and dung beetles roll balls—they master these skills without learning, for it is their innate nature. Thus, the sages emulate the Dao's principle of spontaneity, teaching people to preserve simplicity: digging wells for water, plowing fields for food, without seeking excessive knowledge. People do not interfere with one another, living without disputes until old age and death. In such a harmonious society, even governance would have no place to act.
[Chapter 47: Resonance]
Spirits appear and vanish—this is the manifestation of De (Virtue). Dragons and tigers change forms—this is the flow of Qi (vital energy). The sages act in accordance with the timing of Heaven, resonating with the hearts of people. Therefore: the transformations of spirits cannot be fathomed by ghosts, the transformations of dragons and tigers cannot be understood by ordinary beasts, and the transformations of sages cannot be discerned by common people. If spirits could be fully understood, they would not be spirits; if dragons and tigers could be fully understood, they would be no different from ordinary creatures; if sages could be fully understood, they could not be the supreme guides of the world. Thus, those in high positions must maintain dignity, rectify their Shen (spirit), and teach the world through the Dao—then the world will naturally submit.
[Chapter 48: Self-Reliance]
Those who rely on wealth and status inevitably become arrogant; those who rely on fame inevitably grow restless; those who rely on literary talent inevitably become frivolous; those who rely on favor inevitably face disgrace. These four dependencies are human flaws: arrogance cannot endure, restlessness cannot last, frivolity cannot achieve greatness, and disgrace brings misfortune. Therefore, the noble person, even when wealthy and honored, does not boast; even when accomplished, does not claim merit; even when learned, does not flaunt knowledge; even when favored, does not show off—remaining ever vigilant.
Interpretation of the Daoist Classic "Dao Xuan Pian" in Plain Language
[Chapter 49: Attaining Harmony (De Tai)]
When Heaven, Earth, and humanity lose their balance (Tai), disorder arises:
- If Heaven loses balance, the sun and moon dim.
- If Earth loses balance, mountains and rocks crumble.
- If humanity loses balance, Jing (essence) and Qi (vital energy) scatter.
- If the seasons lose balance, all things struggle to grow.
Conversely:
- When Heaven is balanced, it is clear, and the sun and moon shine brightly.
- When Earth is balanced, it is tranquil, and mountains stand firm.
- When humanity is balanced, spiritual awareness arises, and Jing and Qi gather naturally.
- When the seasons are balanced, they flow smoothly, and all things flourish.
Those who follow this principle move in harmony with the shifts of Yin and Yang.
Those who return to this principle may enter the realm of emptiness.
[Chapter 50: The Workings of Creation (Zao Hua)]
Heaven and Earth have the cycle of day and night—this is the movement of Qi (vital energy).
Human life has birth and death—this is the gathering and dispersal of Qi.
Day and night, birth and death—all follow the same law of creation:
- Where there is day, there must be night.
- Where there is birth, there must be death.
- Where there is coming, there must be going.
- Where there is gathering, there must be scattering.
Only the primordial Shen (spirit) remains eternally radiant between Heaven and Earth—
- Neither born nor perishing,
- Neither gathering nor scattering.
It knows without words,
Arrives without action,
Obtains without thought,
And accomplishes without moving.
Those who understand this truth transcend life and death,
Freeing themselves from the constraints of Heaven and Earth.
[Chapter 51: Words as a Means (Jia Yan)]
Sages use words to reveal the Dao,
Yet their speech is not confined to form.
Wise scholars cling to words to discuss the Dao,
Yet their speech remains bound to appearances.
Thus, formless words convey meaning before they are spoken,
While words tied to form obscure meaning even after being spoken.
If scholars could transcend form,
Abandon cleverness,
And hold fast to the primordial Shen (spirit) in centered stillness,
They would dwell in the world of phenomena without attachment—
And thus become sages.
[Chapter 52: Non-Contention (Wu Zheng)]
The true Dao does not contend—
What contends is not the Dao.
The Dao does not cling—
What clings is not the Dao.
Those who love contention create division.
Those who love clinging distinguish self and other.
Those who hold such views are abandoned by the Dao
And lose their De (virtue/power).
Thus, the sage wears coarse robes, concealing their radiance,
Like one who carries precious jade yet walks among the crowd—
Neither contending nor clinging,
Preserving the harmonious Taiji (Supreme Ultimate) energy of Yin and Yang,
In perfect alignment with the movement of the seasons
And the laws of Heaven and Earth.
[Chapter 53: The Transformation of the Dao (Dao Hua)]
The Dao transforms into Qi,
Qi transforms into blood,
Blood transforms into form,
And form gives rise to the myriad things.
Though these transformations differ in appearance,
The underlying Shen (spirit-consciousness) is one and the same.
When Qi is turbid, the Shen is obscured.
When Qi is pure, the Shen is luminous.
The emotionless can transform into the emotional,
And the emotional can return to the emotionless—
For both are manifestations of the same Shen.
The Daoxuan Jing (Scripture of Daoist Mysteries) presents two main teachings in this passage:
The first section (Chapter 54: On Public Mindedness) discusses the way of governance:
When ministers assist their ruler with the Dao (the Way), they should maintain personal integrity and handle affairs impartially. If those in high positions do not obstruct benevolent policies, the ruler's De (Virtue) can benefit the common people; if subordinates can speak freely, the people's conditions will reach the ruler's ears. With such unobstructed communication between high and low, the state will enjoy lasting peace. Those who gain favor through flattery and abuse power will inevitably bring about their own downfall—this is no empty warning.
The second section (Chapter 55: On the Upright Person) describes the character of a true noble person:
The genuinely upright individual possesses a magnanimous heart. When employed, they implement proper governance at court; when unemployed, they retire to mountain forests in reclusion. Neither arrogant in wealth and honor, nor servile in poverty and low status. Their advances and withdrawals follow proper measure, their movements and stillness maintain appropriate balance. Always following Tianming (the Mandate of Heaven) with inner sincerity—only such a person deserves to be called truly upright.
(Note: The "Dao" here refers to the core Daoist concept of natural law and cosmic truth; "Tianming" denotes natural principles and celestial arrangements)
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