《集註太玄經》Vol. 4

This scripture elucidates the principle of Yin-Yang resonance, using the hexagram image of "responding" (感应) to expound the universal laws of mutual influence between heaven, earth, and all things.

The first line states: When one approaches external phenomena through erroneous methods, genuine resonance cannot be achieved. This resembles forcibly seeking connection during the dominance of Yin energy at night—such actions only deviate from the true path into heterodoxy. The "Xian Hexagram" (symbolizing resonance) serves as metaphor here, illustrating how losing one's fundamental authenticity occurs when the initial stage becomes clouded by external temptations.

The second line depicts the imagery of a flood dragon concealing eggs in deep pools: Though the dragon lays eggs in water, they hatch upon high mountains—a manifestation of essential Qi (精气) resonance. Similarly, when noble individuals approach others with sincere hearts, they naturally influence all things. As the Yijing states: "When the crane calls in the shade, its young responds"—precisely this principle.

The third line warns: During humanity's communion with the vital energies (祲 denoting Yin-Yang energies) between heaven and earth, deviation from the proper path causes ominous phenomena to manifest first—these serve as portents of calamity.

The fourth line employs clothing as metaphor: A woman wearing a short jacket (襦) with long skirts, a man adorned with luminous pearls, a woman wearing hook-shaped ornaments—these represent the natural expressions of soft Yin and firm Yang resonating with each other.

The fifth line uses "yellow carriage" (yellow symbolizing centrality and correctness) to illustrate: Though positioned at the center, when Yin energy dominates (during night hours), it resembles unvirtuous persons occupying crucial positions—ultimately making harmonious interaction impossible.

The sixth line portrays the scene of heaven-earth resonance: The azure-black (玄) of heaven and yellow of earth—when these two energies meet, all things resonate naturally. Just as heaven-earth communion brings seasonal harmony, so does ruler-minister accord ensure smooth governance—both exemplify the principle of like resonating with like.

This passage from the Collected Commentaries on the Supreme Mystery Scripture primarily discusses the mutual resonance between people and events, as well as the appropriate responses to different circumstances.

The opening section states that when rulers and ministers cooperate harmoniously, governance and education align with proper principles. The number "six" represents completion, symbolizing a state of profound resonance. From heaven and earth to all things, from rulers and ministers to husbands and wives, friends and companions—all phenomena resonate according to their kind.

The text then uses hierarchical stages from "Secondary Seven" to "Supreme Nine" to illustrate different situations: When distant people glare in anger while close ones attack, it resembles losing paternal guidance. When ominous bloodshed enters one's household, one should establish defenses in the central courtyard, relying on virtuous talents for protection. At the most severe "Supreme Nine" stage, dampness erodes the bedposts, gradually spreading to walls and roof beams—a metaphor for calamity accumulating internally, just as petty individuals and women gradually corrupt a state, not through sudden events but through gradual decay.

The final section explains the principle of yin and yang meeting. When fiery yang (the yang aspect of fire) encounters yielding yin (the Gou hexagram), their alternating interactions begin. The "Initial One" stage describes encountering spiritual beings in darkness, like dreaming of one's teacher. Though occurring in dreams, sincere devotion can still attain proper understanding. This resembles King Wuding of Shang dreaming of Fu Yue (the virtuous Shang dynasty minister) and thereby obtaining a worthy official—demonstrating how utmost sincerity can receive genuine revelation even in illusory dreams, let alone in situations of collective consultation.

The mentioned "King Gaozong dreaming of Fu Yue" refers to a Shang dynasty anecdote where King Wuding dreamed that heaven bestowed a worthy minister, and later indeed found the virtuous Fu Yue whom he appointed as chancellor. This illustrates the principle that when sincerity reaches its peak, spiritual beings will naturally provide guidance.

This commentary on the Taixuan Jing (Canon of Supreme Mystery) explains the meanings of several hexagram images:

The second hexagram "Chongchong" depicts acting recklessly like an ignorant child. The term "chongchong" describes someone resembling a confused child at dusk, acting without proper method. This occurs because one is in the wrong position ("losing proper position at night"), leading to untimely behavior. This state is compared to an "unworthy son" - a child who lacks understanding.

The third hexagram discusses principles for male-female interactions. Neither actively pursuing nor avoiding, maintaining a natural attitude constitutes the proper way for relationships. Behaviors like self-display or deliberate matchmaking are considered vulgar. Song Dynasty commentators held that such spontaneous encounters represent the correct approach.

The fourth hexagram "Yuyu" portrays rude and discourteous behavior. Such people harm themselves when encountering difficulties ("meeting rain"), much like reckless individuals prone to accidents during rainfall.

The fifth hexagram uses hunting as metaphor: when encountering game in the fields at the proper moment ("five representing abundant blessings during daylight"), it resembles lawful hunting where none can prevent the hunter from claiming rightful gains.

The sixth hexagram recounts a spider trapping bees in its web. Though honey proves tempting, the web cannot restrain stinging insects ("feng" meaning bees). This symbolizes petty men coveting great benefits ("six representing high emolument at night") yet lacking capability to obtain desired rewards.

The seventh hexagram states that when rulers or fathers suffer humiliation ("seven representing disaster's beginning at daytime"), upright individuals should charge forth like bulls raising horns, even at cost of life.

The eighth hexagram describes two rhinoceroses locking horns ("eight representing disaster's midpoint at night") - the one breaking its horn faces certain defeat. Here horns metaphorize talents defending the nation; their loss invites calamity. The commentary specially notes pronunciation variants: "sheng" read as "zheng" and "sang" read as "xilang."

This passage interprets the "Stove" hexagram from the Tai Xuan Jing, where the stove in Daoism symbolizes harmonizing yin-yang and nurturing the worthy. The Stove hexagram belongs to the Yin family's Wood phase, corresponding to the Cauldron hexagram, primarily conveying principles of nourishing the worthy through sustenance.

The first line states there is no food in the stove, so one must beg from neighbors. This metaphor describes those who are inwardly empty yet seek to adorn themselves by stealing others' reputations.

The second line mentions a yellow cauldron standing centered—spacious enough to contain yet neither eating nor drinking. This represents the noble person steadfast in the Middle Way, cultivating in reclusion. Though not pursuing external things, they remain unharmed.

The third line says the stove lacks firewood; even gold would be useless. This symbolizes talent that goes unrecognized and unused.

The fourth line describes a small cauldron filled with food, able to gain laborers' assistance. It shows that even with meager provisions, a noble person who treats the worthy sincerely can still receive their service.

The fifth line states a grand cauldron may host feasts, but without solemn dignity. This implies lavish banquets lose meaning when lacking genuine intent.

The "cauldron" (鼎) mentioned here was an ancient ritual vessel symbolizing authority and nurturing the worthy; the "li" (鬲) refers to a small-footed cauldron; "pouring water" (沃) and "harmonizing" (和) are culinary metaphors. Through the imagery of stoves and cauldrons, the text expounds on principles of nurturing and employing the worthy, emphasizing the importance of inner substance and sincere treatment of others.

This scripture discusses the art of state governance and employing talents, using culinary metaphors to illustrate how to treat virtuous scholars.

The ceremonial cauldron (an important ritual vessel of antiquity), when occupying its honored position, should properly be used to prepare nourishment for worthy individuals. Yet if the ruler fails to treat them with proper respect, the virtuous scholars of the world will not pledge their allegiance. As the "Hong Fan" (a chapter in the Book of Documents) states: For all upright individuals, one must first ensure their material prosperity before gaining their loyal service.

A prime minister should handle state affairs like blending the five flavors (sour, sweet, bitter, spicy, salty). This resembles what King Wuding of Shang told Fu Yue: "You are like the salt and plums in seasoning soup" (referring to key figures who assist the ruler). The Three Dukes (highest officials of antiquity) assisting the monarch are as crucial as the ceremonial cauldron itself.

When offering sumptuous beef (symbolizing generous treatment) to virtuous scholars, if one doesn't use a clean axe (symbolizing sincere intention) in its preparation, it will induce vomiting (symbolizing scholars' revulsion). Though the ruler may grant generous emoluments, without genuine respect, virtuous scholars will still depart in disgust.

Those who receive others' kindness should never slander their benefactors even when wronged. This resembles how one should feel gratitude for favors received.

An extinguished kitchen fire (symbolizing not supporting scholars) brings disaster to a household. Those who fail to nurture worthy individuals are essentially harming their own state. Historical examples include Emperor Jie of Xia executing Guan Longfeng, King Zhou of Shang killing Bi Gan, King Fuchai of Wu putting Wu Zixu to death, and Xiang Yu driving away Fan Zeng.

Finally, the text references the "Greatness" hexagram (associated with the Metal phase in Yin-Yang theory, corresponding to the Abundance hexagram), describing a state where yang energy flourishes externally while yin energy remains latent within, allowing all things to thrive. This implies that for a nation to prosper, it must embrace talent as abundantly as the flourishing yang energy.

This passage explores the concept of "greatness" (da) as presented in the Taixuan Jing, revealing principles for human conduct through five ascending levels.

The first level describes how noble individuals should embrace all things with oceanic breadth (yuan huangyang). Here "abyssal vastness" metaphorically represents mental horizons—the virtuous mind should be boundless enough to contain myriad phenomena. Though positioned humbly (dwelling below the lower form), this inclusive attitude forms the foundation for significant achievements.

The second level warns against overreaching ambition. Those lacking capacity (losing proper position during night) who forcibly pursue grand visions (merely seeking to expand their concerns) ultimately harm themselves (wounding their own bodies). Like a whetstone (lu) that ruins tools through excessive grinding, the text cites the Book of Songs: "Don't cultivate vast fields where weeds grow tall," illustrating how forcing greatness beyond one's means brings ruin.

The third level teaches that true greatness begins with small steps. Those properly positioned (gaining rightful place at daytime) maintain humility (modestly preserving themselves), accumulating minor deeds to ultimately accomplish greatness (building loftiness through small accumulations). This embodies the wisdom that "true greatness never proclaims itself great."

The fourth level critiques superficiality. Such people (fourth position: externally oriented during night) neglect inner cultivation (not ordering their interior) while obsessively decorating appearances (straining to enlarge externals)—like embellishing city gates (men) and suburbs (jiao) while remaining hollow inside (actually empty within). Though renowned afar (fame spreading widely), they lack substance (having sound without reality).

The fifth level reveals the sage's realm. Occupying the supreme position (fifth position at zenith), sages uphold the Middle Way (grasping the great central path), embracing coarseness (containing the wild), thereby winning universal allegiance (able to pacify the four seas). "Supervising the nine barbarians" denotes governing distant frontiers, demonstrating how true greatness manifests as inner capaciousness.

Through these five progressive stages—from personal cultivation to state governance—the text articulates the Daoist understanding of greatness: genuine magnificence lies not in external scale, but in internal inclusiveness and gradual accumulation.

The sixth section discusses how "great losses stem from small oversights." The diagnostic text states that "calamity arises from the subtle," meaning disasters always begin in minor details. Wang Bi's version writes the diagnostic as "misfortune emerging within," but here we follow other commentators. Fan Wang explains that "six" represents water, whose leakage always starts from tiny cracks—just as events develop from small to large, misfortunes always sprout from minor origins. Sima Guang posits that when "six" occupies the central position during nighttime, it signifies the initial manifestation of major faults.

The seventh section addresses "extravagance followed by self-restraint through discipline." The diagnostic text states "able to self-correct," referring to the capacity for self-reflection. Fan Wang interprets "discipline" as rules and "indulgence" as food. Sima Guang considers "extravagance" as indulgence and "deviation" as straying from the proper path. Seven represents the initial appearance of misfortune during daytime—though major faults have already formed, the noble person who perceives the subtle can foresee approaching calamity. By using discipline for self-restraint, one may actually attain good fortune.

The eighth section employs the metaphor of "tall walls with steep foundations," suggesting that imposing walls will inevitably collapse within three years without reinforcement. The diagnostic states "collapse won't delay," meaning the fall is inevitable. Fan Wang explains "tall" refers to height, "steep" to precipitousness, and "foundations" to the base—just as a noble person's cultivation will inevitably face danger if it neglects fundamentals. Sima Guang observes that eight represents being amidst misfortune during nighttime, when petty people remain unaware of impending disaster, focusing only on ostentation while ignoring foundations. The number "three" symbolizes a complete cycle of development.

The ninth section discusses how "great endings originate in neglecting small things." The diagnostic states "the small forms the basis of the great," meaning minor details constitute the foundation of major achievements. Wang Bi's version omits the word "through," so we follow alternative editions. Song dynasty versions by Lu Ji and Fan Wang write "basis" as "substance," but here we adopt Yu Fan and Wang Bi's reading.

The following concerns the "Expansion" hexagram, belonging to the second direction, third province, first division, and first household—a yin household of water corresponding to the Abundance hexagram. Here yin qi withdraws and conceals itself while yang qi remains expansive and flourishing. Lu Ji's Song version writes "yin should hide and gather," but we follow Fan Wang and Wang Bi's editions. The Chen edition interprets "gather" as closing, while the Wu edition explains it as tranquility. Song Zhong notes that here yin qi properly follows the season by hiding below while yang qi remains strong and expanding above. Fan Wang explains "gather" as convergence. Wang Bi states that yin qi...

This passage explains the manifestations and outcomes of "expansion" (kuo) under different circumstances:

The first line reveals that when Yang energy is still weak, Yin energy (the contracting force) envelops all things like closed folding screens. Forcing expansion without proper foundations at this stage is like building a house on uneven ground—it will inevitably collapse. This mirrors how petty individuals constantly seek expansion without cultivating virtue (De) or establishing roots; their every move ends in failure.

The second line employs the metaphor of gold and jade as beams and pillars: these precious materials symbolize noble qualities, much like virtuous talents. A noble person at the intermediate stage (second line) understands how to use worthy individuals as supports, just as one uses gold and jade for architectural framework (where "gan" represents vertical pillars and "zhen" denotes horizontal beams). Only thus can expanded endeavors remain stable.

The third line presents an ironic tale: attempting to expand a family lineage by marrying a stone woman (one incapable of bearing children) naturally results in no descendants. This illustrates how petty people harbor ambitions for expansion yet lack sustainable developmental capacity.

The fourth line states that noble persons handling external affairs (fourth line) should refine ritual norms to guard against petty individuals, much like reinforcing gates to deter thieves. This refers to expanding influence through proper means.

The fifth line depicts the "celestial gates swinging open" imagery: though one ascends the hall's lofty steps (symbolizing eminent status), insufficient virtue (occupying the "night" Yin position) renders one like an unworthy petty person enjoying riches—ultimately incapable of truly partaking in such magnificent blessings.

Through architectural metaphors (foundations, beams, gates, steps), this passage demonstrates that expansion must align with virtue (De). One must both establish solid foundations and properly employ worthy talents. Otherwise, like childless families or virtue-deficient petty individuals, such expansion remains unsustainable.

This commentary on the Tai Xuan Jing primarily discusses principles of governance and personal conduct, using architectural metaphors for internal and external cultivation.

The sixth line's phrase "magnificent and lofty" signifies a ruler whose De (Virtue/Power) is vast and elevated, as stable as towering architecture. When a ruler expands his De (referring to both self-cultivation and governance capabilities), peace prevails throughout the realm, and regional lords willingly submit like spokes converging at a hub.

The seventh line's "grand exterior but hollow interior" employs architectural imagery: an imposing edifice (where "杚" refers to bracket structures) stands empty of worthy individuals. It depicts virtuous persons exiled to wilderness while petty men occupy the halls of power. This warns against rulers who prioritize pomp over substance, inevitably leading to internal chaos when true talent is neglected.

The eighth line advises "expanding outward while emptying within," comparing this to drums and bells that produce sound through their hollow interiors. The noble person should manifest De outwardly (displaying virtue) while maintaining inner humility (receiving wisdom), allowing their reputation to spread widely. This uses musical instrument construction as a metaphor for balanced cultivation.

The top line's "excessive height brings isolation" serves as warning: when city walls (庸 as "ramparts") are built too high, no servants can be found for three years. This illustrates how those in lofty positions who fail to respect worthy subordinates will ultimately be abandoned. Just as overlofty walls find no defenders, arrogant rulers inevitably lose their people's support.

Scholarly debates about textual details (such as various interpretations of "杚") reveal how this scripture employs architectural imagery to emphasize that governance requires both external dignity and, more crucially, internal moral cultivation and wise employment of talent.

This passage from the Collected Commentaries on the Supreme Mystery discusses the dialectical relationship between "ornamentation" (wen) and "substance" (zhi), using metaphors of clothing and jade to illustrate the connection between inner essence and outward manifestation.

The first section explains how the Yang school (representing the ascendant yang energy) employs the "Dispersion" hexagram to symbolize radiant illumination. The opening sentence addresses the wen-zhi relationship: yin energy condenses the substance of things, while yang energy radiates their ornamental beauty. Only when ornamentation and substance complement each other can all things manifest their brilliant splendor.

The commentary then develops through several layers:

The initial line describes embroidered collar linings worn beneath plain outer garments—like the noble person who cultivates inner refinement while maintaining outward simplicity. This resembles wearing unadorned robes that conceal precious jade, achieving the ultimate harmony of balanced beauty. As the Doctrine of the Mean states: "Wearing brocade while covering it with plain cloth" expresses distaste for ostentatious display.

The second line warns against lavish ornamentation lacking substantial foundation—like nighttime brilliance that appears resplendent yet remains hollow. This recalls Ning Ying's critique of Chufu: flashy superficiality easily invites resentment.

The third line reveals how true mastery appears deceptively simple—great sincerity seems insufficient. Here, the noble person's profound writing appears plain, while genuine trustworthiness remains unassuming.

The fourth line employs tiger and leopard pelts as metaphors—excessive pursuit of external beauty invites calamity, contrary to celestial approval.

The fifth line depicts the ideal state: luminous as sun, moon and stars, revering ritual civilization like the regulated chariots and robes of emperors. This describes the properly positioned ruler whose cultural influence naturally radiates brilliance.

The recurring terms "daytime" and "nighttime" reference ancient temporal concepts—day symbolizing yang brightness, night representing yin darkness—serving as metaphors for virtue's gradations. The entire passage emphasizes the harmonious Way of balancing inner and outer cultivation, rejecting hollow ostentation and excessive display.

This commentary on the Tai Xuan Jing primarily discusses the manifestations and significance of ritual propriety (礼) in various contexts.

The text first mentions how ancient rulers used chariots and ceremonial attire to honor the achievements of worthy individuals, representing the most solemn expression of ritual norms. As recorded in the Canon of Shun, proper evaluation of talent requires examining their words, verifying their actual accomplishments, and ultimately rewarding them with appropriate carriages and garments.

The commentary then employs animal metaphors: Wild geese occasionally form orderly formations resembling written characters during flight, yet ultimately lack fixed patterns—just as petty men compose writings without structure or restraint. Pheasants possess beautiful plumage but resist domestication, symbolizing virtuous gentlemen whose upright nature makes them reluctant to serve in office. Domestic chickens that feed on grain, by contrast, represent those who, though mediocre, prove more tractable and compliant.

The eighth passage criticizes excessive ornamentation as wasteful effort akin to embellishing grain and cloth, ultimately leading only to disorder. Here, "雕韯" (over-refinement) refers to adornment that sacrifices practical value for decoration.

The final passage observes that the highest expression of ritual adornment (黼黻, the intricate patterns on ancient ceremonial robes), though exquisitely detailed and complex, ultimately returns to simplicity. Like the alternating black-and-white axe pattern (黼) and black-blue intersecting design (黻), these achieve greater beauty than mere ornamentation precisely because they follow established rules and measures.

Through these metaphors, the text demonstrates that true ritual propriety lies not in superficial display. Excessive pursuit of form leads to loss of authenticity, while the highest state manifests simplicity within complexity—where adornment coexists with disciplined order.

This passage from the Collected Commentaries on the Taixuan Jing discusses the relationship between ritual propriety and the order of Yin-Yang. During the Great Heat solar term, when Yin energy (Qi) resides below and Yang energy (Qi) ascends above, this represents the natural order of heaven and earth, with all things following the principles of ritual propriety.

The first line (yao) states: When first entering the path of ritual yet standing on tiptoe to appear taller, this violates propriety like placing one's ancestors behind oneself. Just as ministers should serve their ruler with the same reverence as serving their father, when subordinates overstep hierarchical rituals, it's equivalent to demoting one's grandfather behind oneself—a complete transgression of natural order.

The second line describes: With respectful gaze and dignified steps, one's inner heart must be as sincere as red thorns (symbolizing pure devotion). External reverence only becomes complete when genuinely emanating from within.

The third line observes: Focusing solely on surface decorum resembles painted images lacking true substance. Like Duke Zhao of Lu who merely imitated ritual gestures without possessing the fundamental virtues of loyalty and trustworthiness—this cannot be considered true understanding of ritual.

The fourth line employs metaphors of peacocks and geese: The peacock's resplendent plumage and the geese's orderly flight formations both symbolize dignified bearing. When the ruler occupies the elevated position with awe-inspiring majesty and exemplary ritual conduct, he achieves the state of "governing without severity."

The fifth line explains the consequences of violating ritual: Harboring rebellious thoughts inevitably diminishes blessings. Like losing the nine arrows (symbolizing honors) bestowed by the ruler—this represents the censure of ritual transgressions.

Note: The term "yao" here refers to the subdivisions within the eighty-one sections of the Taixuan Jing, with each section containing nine praises (analogous to the six lines of the Yijing). "Daytime/nighttime" indicates Yang/Yin periods corresponding to auspicious/inauspicious judgments. "Mid-phase contemplation" and "end-phase contemplation" denote the middle and final positions of human states, symbolizing different conditions.

This scripture passage primarily discusses the content in the Taixuan Jing concerning ritual systems, social hierarchies, and the waxing and waning of Yin-Yang. There are textual variations among different versions, with the more widely circulated Song-Lu-Wang edition being adopted here as the reference.

Regarding the phrase "fish scales arranged in order," it describes how noble men establish ritual norms to create a society where distinctions between noble and humble are clearly defined, much like the orderly arrangement of fish scales. If a ruler can widely implement this order throughout the realm, it will bring about great governance and even move Heaven itself.

The seventh passage points out that petty men who transgress ritual norms without fear will ultimately face punishment. As ancient texts say: "Fearlessness invites what one should fear."

The eighth passage uses the metaphor of a crown and shoes: even if a crown is worn out, it must still be worn on the head, while shoes, no matter how intact, belong on the feet. This symbolizes that even though holding a high position may entail danger, one must still uphold proper ritual and order.

The final passage emphasizes that even the Son of Heaven must abide by ritual propriety. If one occupies the highest position of honor yet lacks humility, it is like wearing a crown without a head—what use is such an exalted status?

Regarding the transformations of Yin and Yang, this passage notes that when Yin Qi (vital energy) grows strong while Yang Qi retreats, all things will tend toward decline. This corresponds to the Dun hexagram (Retreat) in the Zhou Yi (Book of Changes), signifying that subtle Yin forces are accumulating internally and are about to manifest.

This scripture explains the principles of foreseeing and avoiding calamities.

The first passage states that wise individuals should evade disaster before it even arises, like diving into water where the surface naturally smooths over any traces, making it impossible for others to find you. The key lies in taking precautions at the very moment of contemplation, ensuring others cannot detect your actions—thus, calamity naturally cannot reach you.

The second passage describes how some people, though fearful of misfortune, cling to wealth and status, unable to decisively withdraw. It is like standing at the edge of a cliff yet hesitating to leave, inevitably leading to a fall. As Confucius said: "To see what is right and not do it is cowardice."

The third passage illustrates a wise approach: when danger draws near, one must swiftly mount a horse and flee. Trembling legs signify awareness of fear, whipping the horse urges haste, and spotting robbers peering at your doorstep makes escape the wisest choice.

The fourth passage uses birds as a metaphor: towering trees with dense foliage may tempt passing birds to pause and rest. Similarly, those with wavering resolve to flee may linger when offered comfort, ultimately courting disaster.

The fifth passage observes how eagles circling the woods and otters diving into deep waters serve as reminders that we must retreat into seclusion to evade peril. Just as animals seek refuge when threatened, so too should humans.

This commentary on the Taixuan Jing discusses the Dao of advance and retreat in different circumstances, using the predicament of birds as a metaphor:

Regarding the textual analysis of the character "鷺" (lu), various editions show different forms, but we now adopt the emended version by Song dynasty scholars Lu and Fan. The "鷺" represents a fierce bird (symbolizing petty men gaining power), just as an otter harms fish. Here, the fifth line occupies a prominent position (symbolizing an official's emolument). If it appears during daytime (symbolizing an era of clarity), even when a noble person holds high office but sees petty men in power anticipating impending chaos, they will wisely depart.

The sixth line states "possessing vast fields yet failing to cultivate them," wasting both grain and labor. The Song edition writes it as "會" (hui), but we now follow the Fan and Wang versions. This refers to occupying an excessively high position (upper-grade emolument) yet encountering nighttime (adverse fortune), like managing too many fields but leaving them fallow, pointlessly depleting resources. When petty men's virtue doesn't match their position, though their estate may be vast, lacking proper assistance ultimately leads to failure.

The seventh line describes "first entangled by ropes, yet ultimately able to fly." It refers to hesitating when danger first appears—though temporarily constrained (bound by ropes), because the position is appropriate (encountering daytime), one can eventually escape and soar high. Like a noble person temporarily restrained but ultimately distancing themselves from turbulent times.

The eighth line says "the neck caught by an arrow's cord, the wings bound by restraining ropes." Here the character "䋚" (yi) is interchangeable with "翼" (wing). It depicts extreme peril (the epicenter of disaster) meeting nighttime, like a bird shot by a hunter's arrow—even flapping its wings cannot break the ropes, exhausting effort in vain.

The topmost ninth line states "stumbling while fleeing in time, while virtue-thieves besiege the city." When those who steal virtue (moral degenerates) surround the city, there remains no place to escape. This emphasizes withdrawing before chaos fully forms—otherwise one will be trapped in desperate straits.

This passage provides a detailed analysis of the "Tang" hexagram (symbolizing dispersion and turmoil) from the Taixuan Jing (Canon of Supreme Mystery), with explanations of each line:

Regarding textual variations, Wang Bi's edition reads "德盗" (virtue stolen), while the small-character Song edition has "盗得" (stolen gains). Here we follow the versions of Lu Ji and Fan Wang from the Song dynasty. The character "跰" has two pronunciations: "píng" and "púxiánqiè," with dictionary definitions referring to hardened skin on the soles of feet.

The "Tang" hexagram belongs to the second square, third province, second division, and second house—a yin hexagram symbolizing scholars in retreat. Lu Ji interprets "Tang" as "dang" (dispersal), suggesting that when all under heaven withdraw into seclusion, the act of withdrawal itself becomes a form of turmoil. Sima Guang compares "Tang" to unrestrained libertinism, implying a loss of restraint. At this stage, yin energy waxes while yang wanes, leaving all things in a state of emptiness and dissipation. Song Zhong notes that "兹" means increase, while Lu Ji describes "荡荡" as utter vacuity.

First Line (Initial Yang): When the mind is agitated, refrain from rash action to avoid danger. The prognostic states that inner turmoil stems from lack of steadfastness. This line represents the inception of thought. If in "night" (unfavorable condition) with an ungrounded mind, action brings peril.

Second Line: In darkness, it is auspicious to move eastward. The prognostic says benefit in obscurity lies in understanding principle. "冥" denotes darkness; "east" is where the sun rises. Though this line occupies the middle phase of thought, its low position creates "Tang in obscurity"—a mind lost in confusion. Yet during "day" (favorable condition), the noble person seeks enlightenment for self-improvement.

Third Line: When simplicity is scattered without commitment, one loses treasures like jade. The prognostic explains that lost jewels were never truly yours. Wang Bi comments that "珑玲" evokes the chime of jade pendants.

Fourth Line: Adrift without fixed direction, take Dao (the Way) as compass. The prognostic states that having no set course means following righteousness alone. Here "适" is read as "dīnglìqiè" and "辟" as "bìyìqiè." Wang Bi observes that this line, properly positioned in "day," understands moderation in dispersion. Though seemingly aimless, it always honors righteousness as sovereign ("辟"). Sima Guang interprets "适" as inevitability: this line flows freely in daylight, like Confucius' ideal noble person who neither accepts nor rejects arbitrarily but acts solely by righteousness—hence "taking Dao as sovereign" signifies supreme nobility.

Fifth Line: Chasing deer while eyeing mice yields gains unworthy of praise. The prognostic declares such efforts cannot succeed. Fan Wang and Wang Bi's texts read "奚足功" (how could it merit achievement?), but we follow the Song-Lu version. Wu's commentary notes "鼷" (xī) means field mouse. Wang Bi explains that though this line should occupy the honored fifth position, its misplaced "night" condition lacks ruler's virtue. Blinded by profit-seeking—like pursuing deer yet coveting mice—its gains remain trivial.

This commentary on the Taixuan Jing elucidates various life circumstances and corresponding approaches to living:

The sixth line states that a truly enlightened ruler (Tang refers to sage-kings like Yao and Shun) does not monopolize benefits but distributes titles and emoluments as evenly as heaven dispenses rain. Just as sunlight nourishes all things equally, a wise sovereign shares prosperity with the worthy rather than hoarding it for themselves. This represents the highest form of rulership.

The seventh line depicts a state of confusion: like attempting to shoot down three birds at once (弋 yi refers to hunting), one ends up flustered and empty-handed. This illustrates how greed and divided focus lead to ceaseless busyness without direction, resulting in futile efforts. Petty individuals, fickle and restless, exhaust themselves day and night yet gain nothing.

The eighth line speaks of the wisdom to reverse crisis: when the state (社稷 sheji, altars of soil and grain) resumes sacrificial rites (血食 xueshi, offerings of blood and meat), even the spirits cease their weeping; the people revive like a parched land greeting rain. This signifies how the virtuous can rejuvenate a declining foundation, restoring withered blessings to vitality.

The ninth line employs the metaphor of "using a luminous pearl to shoot sparrows" (飞肉 feirou, flying game): squandering treasures for trivial gains. It warns against indulging extremes (亢极 kangji, excess), likening such folly to losing one’s way in darkness—sacrificing fundamentals for petty desires. Petty-minded individuals, chasing pleasures, ultimately deplete all their fortune.

The final mention of "Constancy" (二方三州二部三家) reflects the Taixuan Jing’s unique cosmic classification system, where "Yang House of Water" symbolizes immutable laws. The number seven here denotes a specific trigram position (二十三分二十六秒 refers to ancient timekeeping), hinting at the precise rhythms of celestial motion.

At the beginning of autumn, the sun moves through the "Chunwei" lunar mansion (one of the twenty-eight constellations), while the handle of the Big Dipper points to the "Shen" position (one of the earthly branches). The corresponding musical note is "Yize" (one of the twelve pitch standards). Over the next nine days, the sun will pass through the "Yi" constellation (another of the twenty-eight mansions).

This passage illustrates the Dao of Yin-Yang in ruler-subject relations: Yin represents ministers while Yang symbolizes the sovereign. This hierarchical relationship embodies an eternal cosmic principle. The solar term "Beginning of Autumn" marks the transition between summer and autumn, manifesting the Dao's cyclical operation—just as autumn succeeds summer, Yin follows Yang, and ministers serve their ruler, reflecting nature's immutable laws.

The first line states: "Holding sacred principles (Shenmo) in heart and practicing efficacious rituals (Lingshi), unifying multiplicity without deviation." This describes how noble persons should maintain undivided focus, responding to all changes through the Dao, as the Yijing states: "All transformations under heaven return to singular truth."

The second line warns: "Minor internal vulnerabilities persist; even virtuous women face danger when maintaining propriety." This emphasizes the need to strictly observe ruler-minister and husband-wife relationships during ordinary times. Losing proper position resembles a humble woman occupying an improper place—even upholding virtue cannot prevent peril.

The third line advises: "Persisting in virtuous conduct for three years without eating (possibly referring to fasting in cultivation)." This suggests rulers who consistently maintain virtue can avert disasters, like Minister Yi Yin's admonition to King Tai Jia of Shang: "Unwaveringly preserve undivided virtue."

The fourth line metaphorically states: "The moon isn't perpetually full, sometimes deviating from its course." This symbolizes ministers failing to maintain constant virtue, thereby losing their proper role. Like lunar phases, ministers with inconstant virtue stray from the correct path.

The fifth line declares: "Whether vertical obedience or horizontal governance, all must accord with heaven-earth's constant Dao." This means ruler-minister relationships should emulate heaven-earth's eternal vertical (hierarchical) and horizontal (coordinating) patterns—with sovereigns centered in rectitude and ministers assisting through orderly networks, jointly sustaining the immutable Dao of governance.

(Note: "Lines" refer to prognostic units in the Taixuan Jing, analogous to Yijing's line positions; "daytime/nighttime" indicates the lines' Yin-Yang temporal context representing auspicious/inauspicious states.)

This passage from the Collected Commentaries on the Supreme Mystery primarily discusses the waxing and waning of Yin-Yang and the corresponding principles for human affairs. Here, "measure" represents the standard of law, where the fire of the Yin family (Yin energy) takes restraint as its rule, much like a carpenter uses a mold to set dimensions.

As Yin Qi (Yin force) grows increasingly restless, Yang Qi (Yang force) gradually withdraws and stores itself. The restless grows ever more restless, the withdrawn ever more withdrawn, each maintaining its own rhythm. Here, "restlessness" refers to the vigorous advance of Yin Qi, while "withdrawal" signifies the retreat of Yang Qi.

The first line states: When the inner standard is imbalanced, one strays alone from the proper path. Like a petty person whose thoughts grow disordered as night falls, their internal measure is already in disarray—how could they possibly achieve anything? The virtuous minister Fu Yue of the Shang dynasty once analogized: Just as one repeatedly adjusts the arrow's nock to align with the markings when drawing a bow to aim before releasing.

The second line says: If kindness does not cease its giving, one can grasp moderation even in chaos. Like an unexhausted marsh, it sustains the correct path.

The third line warns: Small deviations, when accumulated, will lead to great collapse. Minor errors, appearing one after another, will ultimately overturn the entire measure.

The sixth line mentions numerical symbolism: Seven represents the zenith of Yang Qi, while nine signifies its decline. When six passes the midpoint and meets the night (the height of Yin), it is like a person abandoning strength to cling to weakness. Petty people, cowardly and wavering, undermine the firm path and fail to uphold constancy.

The seventh line describes maintaining constancy amid turbulence: Though waves surge and shift back and forth, one preserves the correct path even in decline. The key lies in bearing change with the right method.

The eighth line speaks of the consequences of concealing illness and avoiding treatment: Long afflicted yet unaware of the sickness, when disaster takes form, there is nothing left to say. Like those at the heart of calamity yet utterly oblivious—prolonged failure to correct errors makes them irreparable. If one does not even recognize their own illness, even resenting others for pointing it out, then when disaster strikes, it is beyond remedy.

The ninth line presents the opposite case: Treating illness as illness, the shaman-physician (symbolizing the virtuous and capable) will not be left helpless. Those in the highest positions who remain self-vigilant are like those who seek timely medical advice, adept at accepting the counsel of the wise to prevent disaster—thus, calamity can be averted.

This passage from the Collected Commentaries on the Supreme Mystery Scripture primarily discusses the importance of "measure" (法度, normative standards) and the application of these standards in different situations. Each section beginning with "position X" corresponds to different hexagram positions, representing distinct behavioral principles:

Regarding the passage on "minor deviations in small measures," it explains that when thinking diverges from proper standards, even small errors can lead to major problems. Like the meaning of the character "攋" (to destroy), minor mistakes may become stepping stones to great disasters.

The fourth line mentions "榦楨" (pillars and supports). When a noble person attains an appropriate position during the day, they should use normative standards as pillars to protect the people, ensuring smooth undertakings. The fifth line states that if these pillars are unstable, they will undermine one's endeavors and disrupt peace.

The sixth line discusses "great measures for inspection." Those in high positions should emulate celestial phenomena to establish norms. As the Book of Changes says, "Heaven displays its signs, and the sage takes them as models." Noble individuals do not create laws arbitrarily but observe heavenly patterns to set standards for the world.

The seventh line warns that those who act without regard for standards will be mocked even by spirits. Petty people who act recklessly at night—defying proper norms—can be foreseen by spirits as heading toward calamity. The eighth line uses the metaphor "red stone that cannot be altered" to describe scholars of unwavering integrity, whose essence remains as unchangeable as crimson stone.

Through hexagram positions (such as "daytime" or "nighttime") and natural imagery (celestial phenomena, stones), these passages emphasize the vital importance of normative standards for both individuals and society.

This scripture primarily expounds on the principles of adhering to the right path and harmonizing Yin-Yang. The first part uses metaphors to illustrate the importance of maintaining one's fundamental nature: just as stone never loses its inherent hardness and cinnabar never changes its red color, a noble person must uphold their principles even amidst calamities. Here, "eight" refers to a state of tribulation, yet the noble person maintains integrity during daylight (symbolizing righteousness), with unwavering resolve that remains unshaken, thus proving worthy of great responsibility.

The second part employs the metaphor of "accumulated debts from errors," suggesting that prolonged accumulation of mistakes is like incurring debt—taking ten years (or seven) to repay and restore. This serves as a warning to correct faults promptly, lest they become irreparable.

The third part transitions to the theme of "permanence" (endurance), using Yin-Yang theory to explain the way of long-term governance. Yin (representing punishment and execution) is obtained through force, while Yang (representing benevolence and virtue) is given through civil governance. Only by combining both military and civil approaches, harmonizing Yin and Yang, can rule endure. Just as ancient kings established the system of primogeniture ("establishing the heir") to ensure orderly succession, the very first day ("initial day") sets the right path, symbolizing the heir's unwavering virtue ("unchanging and flawless"). Only then can the Dao of heaven be followed perpetually.

Terms like "Yang-family wood standard aligning with Tongren" belong to ancient divination classifications, while references like "Two Songs, Lu, and Wang" are abbreviations from different textual versions—these pertain to specialized content in classical numerology. The core message emphasizes that individuals must adhere to the right path, and governance must balance civil and military approaches to achieve enduring stability.

This scripture elucidates the fundamental principles for maintaining enduring peace and stability in governance. The essential point lies in preserving the unbroken succession of ancestral temples and altars of state (symbols of political authority), neither neglecting nor violating the institutions established by forebears—this constitutes the immutable constant for all generations.

The second line explains: Should thoughts of abandoning ancestral institutions arise in one's heart, eternal good fortune will be lost. When foolish rulers violate ritual propriety, favoring concubines' sons over the primogeniture system while harboring intentions to discard proper order, the rightful heir consequently loses his legitimate claim to succession.

The third line states: Though persisting in the right path may bring no immediate reward, it incurs no misfortune. The noble person who has perfected moral cultivation, though not yet receiving official rank or emolument, progresses daily without weariness. Even if temporary lack of worldly blessings occurs, where lies the fault?

The fourth line observes: When successors disregard the proper order of inheritance, it resembles guests usurping the host's role during sacrificial rites. Those in power who deviate from orthodox succession permanently forfeit their rightful authority.

The fifth line emphasizes: When the Three Bonds (ruler guides subject, father guides son, husband guides wife) are properly implemented, Heaven bestows perpetual blessings. The sovereign positioned at the center with upright virtue enables each bond to maintain its proper place, thus securing Heaven's eternal favor.

The sixth line warns: Excessive craving for perpetual blessings instead leads to total loss. Petty men, relying on prolonged fortune to indulge in extravagance and dissipation, ultimately exhaust their blessings and invite calamity—like plunging into abysmal darkness without opportunity for repentance.

The seventh line employs the metaphor of an ancient tree sprouting new shoots: Just as fresh branches eternally entwine the aged trunk, the art of governance requires both preserving fundamental principles while continually renewing development.

This scripture primarily discusses two aspects: the principle of "perpetuity" (永) and the principle of "unity" (昆).

First, regarding perpetuity. The seventh line reveals that when things reach their zenith, they resemble an ancient tree. Though past its prime, if properly positioned and timed, it can still continue to grow. The term "new shoot" (蒔) refers to branches sprouting from its sides—while the main trunk ceases growing, these offshoots perpetuate life.

The eighth line warns that prolonged deviation from the Dao (the Way) brings not only personal misfortune but extends calamity to descendants. Here "pruning" (剂) symbolizes severed destiny. When petty men persist in wrongdoing, they ultimately harm both themselves and their progeny.

The ninth line teaches the principle of virtuous completion. "Gentle perseverance" (驯首) signifies maintaining humble compliance consistently. If noble persons can sustain joyful equanimity while cautiously adhering to the Dao throughout, they achieve perfect fulfillment.

The second part concerns "unity" (昆). Yin energy governs dissolution that scatters all things, while Yang energy fosters benevolent unity. The first line states that recognizing only darkness and ignorance without knowing light and wisdom disqualifies one from being truly human. The second line employs the metaphor "three birds sharing one horn and tail"—though differing externally (in plumage), they share essential nature, demonstrating how diverse beings can harmoniously coexist without harmful intent.

Through these hexagram transformations, the text elucidates principles for development and conduct, emphasizing the vital importance of maintaining integrity and harmony.

This commentary on the Collected Annotations of the Supreme Mystery Scripture primarily elucidates the Dao of noble conduct and interpersonal relationships. Through multiple metaphors, it expounds principles for navigating human affairs:

When virtuous individuals (De) engage with others, they maintain integrity without causing harm, preserving purity amidst worldly turbidity. Like animals dwelling in groups—though congregating closely, they maintain orderly cohesion, uniting against external threats. Confucius' saying "The noble person harmonizes without conforming" conveys how true gentlemen achieve harmonious coexistence without blind compliance.

The text employs "white substances never turn black" to illustrate how like-minded individuals naturally gravitate together, while those of differing paths remain incompatible. Another metaphor—"birds nesting in dense forests"—symbolizes how one should root oneself in impartial Dao, just as forests shelter all birds indiscriminately. The just and selfless thereby earn collective trust.

The analogy of evenly spaced wheel spokes enabling smooth rotation demonstrates how leaders must act fairly. Partiality and favoritism inevitably lead to collapse—just as accumulated lightweight objects eventually crush precious jade, slander ultimately destroys those who heed it.

Finally, the "market by a well" metaphor shows how virtuous gentlemen attract universal allegiance, achieving the grand unity where "writing becomes standardized and cart-axles uniform." Conversely, the warning that "a tilted canopy cannot block rain" reveals how virtue failing universal application—like evening rains arriving too late for parched crops—cannot genuinely benefit others.

These teachings embody Daoist principles of impartiality, inclusiveness, and harmony in human conduct.

This passage from the Collected Commentaries on the Supreme Mystery Scripture primarily discusses principles for human conduct, using natural phenomena as metaphors for human affairs. The seventh line reveals that excessive rigidity brings harm. Just as petty individuals (those with unvirtuous intentions) lack the De (Virtue/Power) to embrace all things—their thoughts being extreme, showing favoritism and aversion—it resembles how a tilted canopy cannot shelter everything, or how crops cannot be saved when rain arrives too late.

The eighth line addresses responding to crises. Though the number eight symbolizes depletion and decline, representing imminent danger and hardship, if it occurs during daylight (symbolizing periods when noble persons prevail), the noble one consistently upholds the "Way of Universal Harmony" (the principle of equitable and inclusive conduct), treating all with universal love and impartiality. Thus when calamity strikes, they become a shelter for the multitude, bringing peace to all.

The topmost ninth line warns of the most perilous situation. Nine represents the extreme point of disaster during nighttime (symbolizing eras when petty persons gain power), like a drunkard abandoning himself and allowing invaders free rein—the most dangerous state. Though various evils manifest differently, all ultimately lead to chaos. The metaphor of "discarding one's body while leaving invaders unchecked" illustrates how forsaking fundamental principles invites catastrophic ruin.