---
title: "道玄篇 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0098/"
canonical: "https://daozang.app/en/text/KR5d0098/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《道玄篇》

Taixuan 太玄部 · 1 volumes · 4,867 characters

## Vol. 1

道玄篇唱一

南昌俻江混然子王道淵撰

大道章第一道包天地故能生天地天地包萬物故能育萬物萬物芸芸莫不有道道虚無體故生物以立道之體形者道之室神者道之機萬物各有太極動靜與道而不離

玄極章第二無極曰道太極曰身身中有身故曰天心天心位安以中正神機主宰而虚靈靈應常清萬化歸真靈隨物昧萬化自背豈道遠於人而人自遠於道也

賦命章第三人之生也莫不有命命之賦也莫不有性性即神也命即氣也主宰一身神也榮衛一身氣也神不失於守氣不失於調神氣混一道沖而不凋可以長生久視超出於塵囂

明理章第四道不自立故生物以立之道不虚行故生人以行之是故人能明天地之常知隂陽之房達造化之方可以握萬物之綱造斯理者其惟聖人乎

妙用章第五天地爲隂陽之形具隂陽爲天地之化機陽奇隂偶隂質陽資一昇一降二者不離故萬物有配合各從其類推是故男動女靜則天地之情可察矣

人物章第六人得氣全物得氣偏靈一其性命各禀於天其於人也性有善有惡其於物也性亦有善有惡何也此氣質之異也非性之本然是萬物自私於道非道私於萬物焉

寓形章第七天下未有無理之物天下未有無道之鄉有

**Interpretation**

"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)

物之形即有物之性有物之性即有物之情有物之情即有物之道道之寓物假形游世以張化也是以無物不可化無物不可親雖龍虎之有變我忘機而自馴

龍虎章第八龍所以吟虎所以嘯龍得陽之道虎得隂之兆陽龍隂虎各有其妙故龍吟而雲從虎嘯而風生風雲變化雷霆鼓轟蠢然㝠合一息非大化之有情是以聖人作而神化莫測萬物翕然而覩焉

正位章第九天覆於上地載於下萬物生其中聖人正位以安天下居其大者任其大居其小者任其小民吾同胞而皆孩之故我忘而民忘我樂而民樂我無事而民無事是以堯之爲君也治天下五十年而不知治以此

謙德章第十聖人在上位不自大不自貴不自明不自矜此所以虚己待人也是故不自大以從天下之衆也不自貴以禮天下之賢也不自明以盡天下之見也不自矜以賞天下之功也此所以謙德於己而後發用施諸人而天下之人無不尊之矣

君臣章第十一君無臣不舉臣無君不主君臣同心天下莫能取君視民如子民視君若母子母相親天下莫能語我之於道生之若母保之若子子母相守長生不死吾非欲異於人而欲者莫能去

道德章第十二道者善之長德者善之基上善不善其道自善上德不德其道自德德之所得何物可得

**Interpretation**

**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?

乃得之於心明之於理以盡天下之性性虚好生故物物同於道德也矣

寄禪章第十三以天下與人易爲天下得人難古之至言也是以聖人不以一身貴天下以天下貴天下得其人而與之則天下之民安矣非其人而與之則天下之民蕩矣可不愼哉此所以堯傳於舜而不傳子舜聖也子不肖也舜傳於禹而不傳子禹聖也子不肖也禹先傳於益而後傳於子故天下謳歌者不之益而之啓故天與子啓也而傳於子啓也以後父子相傳顧其可以寄天下而後可以禪天下

保守章第十四畏天命可以保身也畏聖人之言可以守法也保身則可久守法則可大可久則家國無危可大則子孫無殆無危無殆可以全身遠害

虚明章第十五鏡虚而明自然見人之妍醜心虚而明自然知人之善惡虚所以攝形明所以辨色形與色乃幻也非真體也故太上貴虚

全形章第十六民之有生奈何不畏其死履道於峻自迷其性何以郊馬無其韁馳騁無其鄉往而不知其返常輕躁而縱之狂貪厚其生自取其亡吾見其人多矣是以君子常畏天之命守其位嚴於敬全其氣養其性故天下萬物與我無不神符

禮樂章第十七人於日用也禮樂不可無也有禮則心致於敬有樂則身致於和心致於敬則百事齊之

**Interpretation**

**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.

身致於和則百神安之神安之則氣滿於冲虚

神氣章第十八善養神者回光晝夕善攝氣者冥情一息神居氣中氣居神室神氣合真而登太清

圓明章第十九專於内者忘於外專於外者忘於内非道也哉何以一性圓明本非内外其存體也無形其應用也無跡是故君子之道轉丸而已矣

不足章第二十善者不足不善者亦不足善者不足惟以學不足不善者不足惟以貪不足思學不足必至於明思貪不足必至於昩明則可以入聖昩則終於爲愚明與昧幾於毫髮可不愼歟

絶學章第二十一學衆人之學擇善者以學之窮萬物之理不明者以明之絶衆學則無憂窮衆理則有本無憂可以盡天下之性有本可以達天下之道性與天道合乎自然

中庸章第二十二行中庸之道者惟聖人能之賢人猶不可及也況愚人乎何以聖人圓之賢人方之圓之者則轉而不執方之者則執而不轉是以聖人云賢者過之愚者不及也

威儀章第二十三聖人之心深不可測大而化之無極可極凛然其容赫昭乎其文德運三五以虚其中正四時爲天下則爲天下則萬物乃格

運化章第二十四道大冲漠運乎橐籥道之爲物溟溟焉涬涬焉視之不見其邊鑽之不見其穿大則包地包天小則無物不然吾亦即非有我無名之先

**Interpretation**

**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.

通玄章第二十五舌之能語孰爲言之主手之能拳孰爲握之先達斯理者可以通玄

道要章第二十六道之要隱乎竅精全則生氣氣全則生神神全則通妙此三者不可一失失之一則二者亦失何道之有

得失章第二十七勿謂一得而喜勿謂一失而悲得而不知止所得必失之矣失而知所守所失必得之矣是以得者失之失者得之明得失之要者惟達道者可知

寧心章第二十八草木之生也因地以立根本人物之生也因心以立性命地肥則枝葉茂榮心虚則道德浹洽奈何民不知本以心盜之於物反被物盜之於心以情役之於形反被形盜之於情是以彼失我得我失彼得故有道者不取

忘機章第二十九人之忘機鳥之不疑人機一動鳥之遠飛夫何故形可欺而神不可欺我神微動彼神即知此天理昭然而不可掩者是以聖人與萬物同塵常忘機於無心

真空章第三十道本非相執之者著相道本非空執之者著空著相著空不識道之宗是故無相之相即是真相不空之空即是真空真相真空萬物混同即此用而離此用其應化也無窮

有無章第三十一有而不有曰上無而爲有曰下是以君子博學而廣知有而不爲有小人淺學而近知無而以爲有是故我不敢爲天下先老子之謂

**Interpretation**

**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.

也若聖與仁則吾豈敢孔子之謂也有若無實若虚則顔子之謂也故謙德者爲上薄德者爲下

重道章第三十二重於人者人重之輕於人者人輕之物物猶不可輕況於人乎是以聖人保民如赤子禮賢而貴德故不敢以身輕天下而天下之人安敢不重之也

治道章第三十三天下治道有五焉以仁布天下則民安以義制天下則民服以禮教天下則民敬以智察天下則民守以信親天下則民立此五者同出而名異是以聖人體道若虚用道有餘

觀道章第三十四觀道如觀海海所以處於卑下故能容百川之流其聚波也深其揚波也大龍魚鰕鱉皆得樂其志是以聖人之心亦猶海也故能容萬國之垢其存心也愈虚而愈深其用事也愈出而愈有王侯士庶皆得樂其所此所以道在天下故下者爲上

虚無章第三十五虚無生有相有相而復載虚無虚無者心也神也有相者形也氣也其心虚其神舒其形氣也有餘其心昧其神背其形氣也自敗是以聖人常心虚而善養神氣者也

常心章第三十六有常心者則有常道無常心者則無常道常心不殆常道不改常心不在常道不泰故君子常處心於清靜而自内察也

忠孝章第三十七善忠者必善於孝善孝者必善於忠入則移

**Interpretation**

**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.

忠孝於親爲子之道盡矣出則移忠孝於君爲臣之道盡矣是故君與親一而已忠與孝亦一而已其善忠善孝者天之道也

正性章第三十八孔子渴不飲盜泉之水曾子回車於背母之鄉古人聞名不正猶自避之況所行之道乎

執中章第三十九聖人之道執中而已矣居天下之任行天下之道無高下皆平等處之益者損之損者益之益道於下則低者上昇之損道於上則高者下兼之此所以損有餘益不足故上下和平天下萬事無不中矣

體用章第四十體道以誠道自安之用道以時道自利之故安於内者神無不和利於外者神無不化以靜觀道道未嘗靜也以動觀道道未嘗動也動靜合道唯誠而已矣

神虚章第四十一人之神天地之虚靈也神之爲物不可思不可識不可言不可覔何以思則不神識則不誠言則不純覓則不真故藏小身納乾坤見大身徧微塵入水不溺入火不焚貫金透石出幽達冥明斯理者可以策鬼神

通達章第四十二心不可執事不可膠心執則性不達事膠則理不通虚心合天性自達矣行道合義理自通矣是以聖人隱心於罔象故任事不膠

吉凶章第四十三吉人素己以事天凶人穢行以謀食事天之道惟能儉嗇謀食之道惟求厚得是以儉嗇者必厚德天道常祐吉人厚得者必厚失鬼

**Interpretation**

**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.)*

道常迷凶人故食之化亂性之首也

知止章第四十四魚游深江獸依高岡物物知其所止何人心自失而不知其鄉是故心爲身之王得之者昌失之者亡

務本章第四十五道之動一分二用故造化相資善惡相依生死相隨强弱相欺恩害相倚有不識其本而逐末者此人之迷是以善任道者存其體順其用攝動復靜返情歸性性虚合真泰然而樂天之命

自然章第四十六蜘蛛結網蜣蜋轉丸不待學師而能巧此天性之自然也是以聖人亦體道自然常教民守素朴鑿井而飲耕田而食不使其知不使其識彼此往來而不相傷民至老死而無訟樂雍熙之和雖有政令何所行之哉

感應章第四十七神出鬼藏道德之著矣龍化虎變氣運之通矣聖人順天時而作人心之感矣是故神明之變鬼魅不可測龍虎之變蟲獸不可測聖人之變衆人不可測若神可測不神龍虎可測蟲獸同之羣聖人可測不爲天下尊是以居其大者常肅其威常正其神以道化天下天下歸乎身

自恃章第四十八恃富貴者必自驕恃功名者必自躁恃文學者必自輕恃寵愛者必自辱有此四恃者人之病也是故驕則不久躁則不長輕則不彰辱則不祥是以君子處富貴不自大成功名不自居廣文學不自有得寵愛不自顯防微

**Interpretation**

**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.

杜漸居安慮危動靜合道恬澹自然

得泰章第四十九天道失泰日月晦明地道失泰山石摧傾人道失泰精氣飄零四時失泰萬物不亨何以天得泰而廣清日月自明也地得泰而廣寧山石自貞也人得泰而通靈精氣自凝也四時得泰而運行萬物自亨也是故順此道者隨隂陽之化返此道者可以步虚空

造化章第五十天有晝夜一氣之往來人有生死一氣之聚散晝夜生死同一氣之造化是以有晝必夜有生必死有往必來有聚必散此理必然者也惟神之在天地朗耀虚空不生不死不聚不散是以不言而知不行而至不思而得不動而成了悟此者可以超死生出天地

假言章第五十一聖人假言以顯道言言無方賢人執言以論道言言有象是故無方之言意在畫先有象之言意在畫後若賢人能離形棄智存神抱中居有象而不執亦聖人也

無爭章第五十二道無爭爭者非道道無執執者非道故好爭者而有差别之智好執者而有彼此之分生是見者棄於道失於德者是以聖人被短褐而韜光懷玉處衆人之中無爭無執保合太和之氣四時與天地同符

道化章第五十三道化氣氣化血血化形形化物物化物其化不可一也其神一也氣化濁其神惡氣化清其神明無情變之有情有情變之無情同一

**Interpretation**

**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.

氣之分化萬物異形而同神觀乎大化之始無形無名

公心章第五十四爲人臣以道輔人主者當潔己以奉公上不閉恩則君之德下流矣下不閉言則民之情上達矣上下相通則家國之道常泰矣苟有得寵於上竊弄權柄而爲威福者必自取禍矣豈虚言哉

正人章第五十五正人君子坦然其心用之則陳道朝廷不用則隱拙山林居富貴不驕處貧賤不諂進退合度動靜合宜常順天命而心不欺可以爲正人

**Interpretation**

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)

君子矣道玄篇

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
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