《集註太玄經》Vol. 6

This passage comes from the sixth volume of the Collected Commentaries on the Supreme Mystery Classic, specifically the chapter titled "Severing." It discusses how excessive Yin energy harms all things during the waxing and waning of Yin and Yang.

Yin energy (the negative force opposing Yang) injures all things like a knife's cut, while the form of Yang energy (the positive force) is suppressed and rendered ineffective. After seven days, Yang energy is nearly extinguished. The Song dynasty scholar Lu's edition writes "form" as "punishment," but we follow the versions of Fan, Wang, and Junior Song. When Yin energy becomes excessive, all things suffer damage—Yang energy recedes as if suspended and unusable, ultimately destroyed by Yin.

The first line states: Severing the ears and eyes (senses) and the heart and belly (inner self) brings danger. The commentary explains: Cutting off the ears and eyes means isolating the internal from the external. The ears and eyes naturally protect the heart and belly; if these are severed, the heart and belly are endangered. This symbolizes how petty people detest honest counsel, destroying their own wisdom and discernment.

The second line states: Cutting away warts (superfluous growths) benefits the removal of filth. The commentary explains: Warts are malignant growths on the body—once removed, they cannot continue to grow. This symbolizes how noble individuals proactively eliminate their own flaws, preventing them from developing further.

The third line states: Severing the nose to feed the mouth forfeits the sovereignty of breath. The commentary explains: The nose governs breathing. Improperly cutting it off to feed the mouth is self-destructive, ultimately leading to the loss of honor.

The fourth line states: Butchering (handling affairs) with fairness and reason. The commentary explains: This symbolizes how ministers in high positions administer affairs justly, marking the beginning of a noble person's rise to prominence.

The fifth line states: Severing the thighs and arms loses the horses that pull the carriage. The commentary explains: This symbolizes a ruler losing wise and capable ministers. The thighs and arms represent essential supporters, while the carriage-pulling horses symbolize ministers capable of bearing heavy responsibilities. Losing these signifies the weakening of the foundation of governance.

Through the imagery of "severing," this scripture elucidates the principle of all things suffering harm when Yin dominates and Yang declines. It also explores the consequences of severing actions in different contexts, blending descriptions of natural patterns with metaphors for statecraft and governance.

The Collected Commentaries on the Great Mystery Scripture expounds on the wisdom of "restraint" and the principle of "cutting away," using symbolic language to illuminate essential truths for governing states and cultivating the self.

The sixth line discusses the art of division without harm, where all directions are satisfied. This resembles an enlightened ruler broadly disseminating teachings—able to nourish the people abundantly without damaging the Dao itself. The key lies in understanding equitable distribution.

The seventh line employs the imagery of "purple rainbows and colored clouds encircling the sun" to symbolize petty men forming factions to obscure the ruler. Such harm is difficult to eradicate, much like malign Qi obscuring sunlight, leaving rulers often powerless to excise these calamities.

The eighth line states that excising those who erode the state like parasites can eliminate the people's deep-seated resentment. This is the ruler's necessary task, as essential as removing wood-boring insects.

The ninth line warns of the consequences of excessive exploitation: cutting flesh to the bone, with blood rising to drown even the ruler. This admonishes against oppressive governance.

Regarding the wisdom of "restraint," it explains that when Yin and Yang Qi each abide in their proper places, the myriad things naturally settle. The initial line emphasizes the importance of "restraint in the proper place"—with a clear heart-mind (Xin), one avoids transgression. This echoes the Yijing's teaching to "know where to stop" and the Great Learning's cultivation sequence of "knowing where to rest, one then becomes settled." True wisdom lies in discerning when to act and when to be still.

This scripture expounds the principle of "stopping" (zhi), emphasizing the importance of knowing when to cease.

The second line states: When wooden blocks jam the chariot wheels and the horses halt, this warns us that forcing progress amid obstacles brings misfortune. Those of lesser wisdom particularly should recognize when to stop.

The third line teaches: Secure doors and windows against wild delusions. The noble person must deliberate thrice before acting, exercising special caution when nearing completion, for once misled by frenzy, recovery becomes difficult.

The fourth line employs barren trees as metaphor: Seeking sustenance where no grass grows is futile labor. Like petty men pursuing salaries through wrong methods, they ultimately gain nothing.

The fifth line illustrates through architectural and vehicular analogies: A house requires central pillars for stability; a canopy needs firm central mounting; chariot spokes must radiate evenly. Similarly, the human heart finds true peace only by upholding the Middle Way.

The sixth line depicts square wheels in distress: Square hubs paired with pointed axles guarantee violent jolting. This symbolizes how actions defying natural law ultimately bring self-inflicted turmoil and suffering.

These passages collectively emphasize the wisdom of "knowing when to stop" (zhi zhi). Whether in worldly conduct or spiritual cultivation, understanding the proper moment to cease and maintaining the Middle Way prevents calamity. The chariots, buildings and other everyday objects used as metaphors make abstract philosophical principles tangible through concrete imagery familiar to ancient life.

This scripture primarily discusses the principle of knowing when to stop in one's actions, illustrated through several concrete metaphors.

The first analogy uses a moving carriage: If the wheels are square and the axle overly sharp, forcing forward movement will inevitably result in bumpy instability—the carriage shakes violently yet cannot progress smoothly. Here, the number "six" represents high status, suggesting that even if petty individuals attain prominent positions through improper means, they ultimately cannot remain secure.

Next, the imagery of a hindered carriage illustrates another point: The seventh passage describes a vehicle entangled and horse hooves tripped, where the wise course is to halt and maintain correctness. This conveys how noble individuals understand to stop timely when encountering danger, thereby preserving the right path.

The eighth passage employs examples of bows and horses: Even the finest bow will become useless if it constantly recoils, just as the most excellent horse cannot be ridden if temperamentally wild—persisting will only lead to snapped bowstrings and broken carriages. Here, "eight" symbolizes calamity, subtly indicating how stubborn petty people fail to grasp the wisdom of moderation.

The conclusion comes in the ninth passage's metaphor: Stopping upon hitting a stump or encountering stone embodies the proper attitude for noble conduct. As Xunzi said, one must first adjust the bow before seeking its power, tame the horse before valuing its speed, and establish sincerity before pursuing wisdom—all affairs require understanding when enough is enough.

[Notes: The term "kankan" describes a bumpy motion; "chi" refers to carriage wheels; "lie" means to trip or entangle; "peng" indicates bowstrings; "zhishi" means hard stones. These metaphors collectively emphasize the wisdom of assessing situations and knowing when to stop.]

This scripture primarily explains the meaning of the hexagram symbolizing "firmness" and its transformations across different line positions.

"Firmness" belongs to the Yin trigram, corresponding to Metal in the Five Phases, symbolizing the unyielding qualities of mountains, rocks, and trees. When Yin Qi (vital energy) is strong and Yang Qi weak, all things compete to display rigid and unyielding characteristics.

The first line (Chuyi) describes a state as stubborn and unchangeable as bedrock. Like the ignorant whose hearts remain obstinate as stone, they are difficult to educate or transform. This confirms Confucius' saying: "The lowest of fools cannot be moved."

The second line (Ci'er) uses white jade as a metaphor, illustrating how a noble person, though inwardly pure and steadfast like jade, remains open to improvement and corrects mistakes when recognized. As the Yijing states: "Recognizing faults and swiftly amending them brings ultimate good fortune."

The third line (Ci'san) speaks of ice failing to harden in deep winter, hinting at the leakage of Yang Qi. This resembles the weak-willed petty person, incapable of upholding the balanced and upright Dao.

The text mentions "Ximu," a constellation name, and "Yingzhong," an ancient musical pitch corresponding to the solar term of Lidong (Beginning of Winter). Through the transformations of natural phenomena, it elucidates principles of human conduct. Though textual variations exist across editions, the core teaching remains consistent: by observing different manifestations of "firmness," one grasps the essential principles of self-cultivation for the noble person.

This scripture uses the metaphor of a beehive to expound principles of governing a state and cultivating virtue (De).

The opening passage describes those with wavering hearts, where virtuous and wicked thoughts wage internal battles, resulting in inconsistent moral conduct and unfinished endeavors. Like water attempting to solidify into ice on the surface while being melted from within by sunlight, such efforts ultimately prove futile.

The beehive analogy follows: Worker bees labor diligently to build their hive, with the crucial factor being the solidity of its foundational base. Here "di" refers to the hive's pedicel (foundation), while "yi" denotes the hive structure itself. This illustrates that governing a state depends not on territorial size, but on diligently cultivating virtue (De) to establish firm foundations. Just as even the largest hive remains secure when properly anchored.

The fifth passage warns that when a state grows large while virtue (De) remains small, it becomes hollow. Like an oversized hive with an undersized foundation that soon collapses, such a state may appear strong externally but lacks internal substance.

The sixth passage depicts a slender hive pedicel suspended across the Nine Provinces, symbolizing how the Son of Heaven's steadfast virtue (De) ensures the people's wellbeing. Just as this delicate thread supports the entire hive structure.

The final passage cautions against butting one's hard head against earthen mounds—a metaphor for ignorant action. This represents petty individuals who act with brute force without understanding proper principles (Dao), like blindly charging forward without direction.

[Note: The terms "di" signify the hive's foundational base, while "yi" refers to the complete hive structure. These metaphors collectively demonstrate that state governance must root itself in virtue (De), where foundational stability outweighs superficial scale.]

This passage from the Collected Commentaries on the Supreme Mystery Scripture analyzes the hexagram imagery of "Achievement" (Cheng), exploring how to navigate misfortunes and uphold righteousness in various circumstances.

The eighth line explains that obstinacy (hu jian) invites calamity, but by emulating the xiezhi (a mythical beast discerning right from wrong), one maintains integrity. Though embroiled in misfortune, the noble person remains steadfast in exposing wrongdoing—even at personal cost—without deviating from the Dao.

The ninth line employs the metaphor of wasps burning their own nest (feng fen qi yi), illustrating how petty individuals who perpetrate excessive evil ultimately self-destruct like birds losing their perch. This represents misfortune reaching its extreme manifestation.

The analysis then shifts to the lines of the "Achievement" hexagram (a yang hexagram associated with Water, symbolizing completion):

The initial line states that true achievement appears as non-achievement (cheng ruo fou), ensuring lasting success. This reflects how noble persons refrain from arrogance upon accomplishment, silently aligning with the Dao—echoing Laozi's teaching that "the Dao accomplishes without claiming."

The second line warns that frequent changes during early, fragile stages of achievement (cheng wei gai gai) invite failure and danger, as divided focus inevitably undermines success.

The third line advises restraint in success (cheng yue yi suo), comparing it to birds that don't endlessly pursue flight. This cautions against excess after attaining goals.

Through hexagram analysis, the text elucidates the relationship between achievement and misfortune, emphasizing Daoist virtues: discernment, humility in success, and temperance. By incorporating Yijing and Laozi concepts, it presents Daoist wisdom on accomplishment and worldly conduct.

The passage "Virtue (De) at its peak" discusses how to maintain moral integrity after achieving success. Wang Bi (a Wei-Jin period metaphysician) explains: After accomplishing a task, one must be bold in advancing yet also know when to withdraw. Only those who maintain self-awareness can progress without error. Sima Guang (a Song dynasty scholar) adds: The third line represents the meaning of success—acting during daylight hours (yang time), where a noble person approaches matters with reverent caution, hesitating between advance and retreat. For once success is achieved, it becomes like a bird that has flown away—impossible to retrieve—thus requiring prudence in all movements. The Yijing states "sometimes leaping, sometimes remaining in the abyss," advocating such balanced conduct to avoid misfortune.

The fourth line warns "pride at the brink of success leads to failure." Wang Bi notes: Being improperly positioned during nighttime (yin time) indicates approaching success with arrogance that inevitably ruins the achievement. Sima Guang illustrates this with Duke Huan of Qi, whose haughtiness at the Kuiqiu alliance caused nine feudal lords to rebel against him.

The fifth line "central success with solitary governance" describes maintaining centrality when presiding over great accomplishments. Sima Guang interprets: The fifth line occupies the most honored position during daylight (yang time), symbolizing how a true king, after achieving merit, independently upholds supreme principles to govern all directions—his virtue and undertakings both radiant and far-reaching.

The sixth line "petty-minded leadership invites calamity after success" serves as warning. Wang Bi observes: Though the sixth line reaches the zenith position, its improper placement during nighttime (yin time) shows that even as a successful leader, small-minded calculations will surely ruin achievements and invite disaster. Sima Guang supplements: When great deeds are accomplished, many will seek credit—if the leader monopolizes glory, he invites envy and ironically brings misfortune through success.

The seventh line "remediating flaws post-success" addresses correcting imperfections. Fan Wang (an Eastern Han scholar) explains: The seventh line represents disappointment, hence the flaws. The way of noble persons excels in rectifying errors. Wang Bi remarks: Success is hard to sustain—one must contemplate methods of amendment.

The eighth line "failure when success is timely heralds heaven-sent ruin" indicates missing the proper moment constitutes losing the Middle Way. This means failing to achieve when opportunity arises invites celestial retribution—the disaster heaven bestows.

This passage elucidates the principle that when things reach their zenith, decline is inevitable. Autumn is the season when all things come to fruition, but if petty individuals (those lacking virtue) fail to cultivate corresponding De (Virtue) when achievement is within reach, they will miss the opportune moment, incur heaven's reproach, and stray from the right path.

The topmost "Nine" line signifies that when things reach their extreme, they inevitably decline. The wise understand this truth and therefore do not pursue absolute perfection, knowing instead when to stop—this is how lasting blessings are preserved. It's like the legendary archer Yang Youji who could hit willow leaves from a hundred paces without missing, yet someone warned him: even the greatest skill requires timely rest. Sure enough, after a while Yang's strength waned—his grip on the bow faltered, his arrows flew crooked, and with one missed shot, his perfect record ended.

Next comes the hexagram "䦯" (a Yin-family fire hexagram corresponding to Shike). "䦯" signifies closure and obstruction, like shutting a door. This represents the state where Yin and Yang energies alternately interact and repel each other. Here, excessive Yin occupies the upper position while weakened Yang lies below, creating complete blockage where all things become trapped.

The first line (Initial Six) states: It's like forcing a square peg into a round hole—utter incompatibility within. This shows initial contemplation filled with internal contradictions, unable to achieve harmony.

The second line describes perfect closure without gaps. This indicates two fiery elements merging flawlessly, achieving complete unity of thought, as the Yijing says: "When two people are of one mind, their sharpness can cut metal."

The third line warns: A dragon sleeping where it shouldn't loses even its home. This metaphor illustrates how defying natural order makes one lose their foundation. Just as dragons shouldn't dwell elsewhere lest they forfeit their abode.

This passage from the Collected Commentaries on the Supreme Mystery Classic uses dietary metaphors to illustrate principles for personal conduct. Here’s a modern interpretation:

The fourth line, which speaks of smelling delicious food yet covering one's nose, warns us to maintain integrity when faced with temptation. Just as one should first discern whether food has spoiled before indulging, we must consider whether benefits align with righteousness (Dao) before pursuing them.

The fifth line depicts a glutton who crushes bones and breaks teeth—a satire on petty individuals obsessed with profit. Like the Book of Changes warning about "poisoned preserved meat," excessive greed ultimately harms the seeker.

The sixth line describes the satisfied sounds of drinking from sweet springs, symbolizing the Daoist adept's thirst for truth. Like the noble person pursuing the Great Dao (Dadao), even abundant attainment causes no harm.

The seventh line observes that seemingly perfect sweet food may already be rotten, revealing how superficial harmony can mask internal division—much like the hypocrisy of decline, where outward closeness conceals inner estrangement.

The eighth line notes that damaged vessels can still be repaired, just as flawed people may still cultivate virtue (De). This metaphor shows redemption remains possible for those willing to reform.

Finally, the ninth line describes the mutual transformation of Yin-Yang, where red and white interchange—demonstrating nature's principle that extremes inevitably reverse.

The term "line" (爻) refers to ancient divinatory symbols. Here, food and container analogies convey life lessons: upholding integrity, resisting greed, and pursuing goodness. Through varying states of consumption, the text reveals the philosophy of maintaining righteousness, tempering desires, and cultivating virtue.

This scripture primarily elucidates the transformations of Yin-Yang and principles for human conduct. The opening character "吪" signifies transformation—when the blockage between Yin and Yang reaches its extreme, it reverses into openness, giving birth to all things, much like how the red tips of sprouting plants turn white.

It then discusses the hexagram "失" (belonging to the Yang Wood phase, corresponding to the Great Excess hexagram). In this state, Yin Qi prevails while Yang Qi is suppressed, plunging affairs into unpredictability.

The first line states: Like stabbing a blade into empty air—though the edge disappears, it leaves no scar. This metaphor illustrates how a noble person, even when erring, can reflect deeply and correct mistakes at their inception without external manifestation.

The second line explains: Neglecting the subtleties of De (Virtue) leads to faults. Petty individuals, by overlooking details, ultimately commit grave errors.

The third line declares: Ultimately, one may return to the proper path by maintaining vigilance over faults with reverence, anchoring in rectitude. This shows how correction remains possible even after mistakes take form.

The fourth line warns: Persisting in error without remorse forfeits rightful sustenance. Here, failure to self-correct during transgression results in losing deserved position and provisions.

Note: The "lines" (爻 yao) mentioned are the fundamental components of hexagrams. "Daytime lines" (当昼) denote Yang lines, while "nighttime lines" (当夜) indicate Yin lines—ancient divination terminology.

This scripture primarily expounds on the principles of self-cultivation and governance, using layered metaphors to illustrate its teachings.

It first states that abstaining from food all day will lead to physical collapse. Here, "food" also metaphorically represents official salaries. Commentator Xiao Song explains that the sun tilting westward is called "oblique" (ce), while its complete disappearance is termed "hidden light" (niguang). The fourth line symbolizes low-ranking salaries and is situated in "night" (an unfavorable circumstance), hence this imagery.

The fifth line describes how elderly people's hair turns yellow and teeth regrow (ancients considered this a sign of longevity), akin to protecting oneself with a fence. A noble person uses the balanced Dao (zhongzheng zhi dao) to cleanse their faults. Commentator Fan explains this as preventing errors through maintaining equilibrium.

The sixth line depicts full granaries but barren fields—consuming fruits without tending roots. Fan's note interprets this as occupying high positions without cultivating virtue, just as full granaries with untended fields exhaust the people and destabilize foundations. Sima Guang (Guang) adds that the sixth line represents high salaries at peak prosperity, yet situated in "night," hence this outcome. Only when the people prosper can the ruler prosper, just as nurturing roots yields fruits.

The seventh line advises taking medicine when ill and summoning shamans (wu) for blessings during calamities. Fan explains this as transforming misfortune through ritual offerings. Sima Guang notes the seventh line symbolizes disaster but, occurring during "day" (favorable timing), can be reversed.

The eighth line describes unnatural phenomena: hens crowing at dawn, cows growing horns, fish climbing trees. Fan compares this to expected things failing to appear while the unexpected emerges.

Finally, the ninth line states the sun and moon move ceaselessly, and even after death, one must correct errors. Fan explains how the noble person's Dao influences posterity—rectifying faults posthumously. Commentator Wang observes that ancient admonitions run deep; correcting after death isn't too late. Sima Guang adds that ancestral faults corrected by descendants still count as timely, citing King Gong of Chu's deathbed rectification as preferable to lifelong obstinacy.

Note: The "□" indicates illegible characters in the original text. Shen Hou, a minister of King Wen of Chu, may be misrecorded in Xin Xu.

This passage comes from the Collected Commentaries on the Supreme Mystery Scripture, explaining the meaning of the "Ju" hexagram symbol. "Ju" represents a state where things have developed to their extreme limit, just as a house's ridgepole will snap when bent to its breaking point, foretelling a situation of chaos and dissolution.

When yin energy (negative force) reaches its zenith, it oppresses yang energy (positive force), preventing yang from fulfilling its role of nourishing all things. At this stage, everything that relies on yang for growth will suffer severe calamity.

The scripture illustrates this extreme state through six progressive layers:

The first layer describes how disaster breeds internally like flesh clinging to bones, subtly developing where outsiders cannot perceive.

The second layer portrays a scene of being bitten by venomous insects until bleeding - while the noble person's inner self suffers injury, their outward appearance maintains an upright facade.

The third layer speaks of those who lose virtue through drunkenness, attracting ghostly peering into their households, illustrating how moral failure leads to loss of control.

The fourth layer suggests that even in chaotic times, one may still secure provisions to support parents by maintaining an attitude of compliance.

The fifth layer depicts discovering ruins in the wilderness - tigers guarding pigs, finding trousers and short jackets - symbolizing how basic survival needs may still be met amidst disorder.

The commentary mentions "yin family metal" indicating this hexagram's association with the Metal phase in the Five Phases system. "Great Excess" (Daguo) refers to an I Ching hexagram representing extreme, excessive states. "Southern Dipper" denotes a constellation used here for directional reference. While different editions vary in interpreting certain terms, the core meaning consistently describes the chaotic conditions that emerge when things develop to their extremes.

This passage from the Collected Commentaries on the Supreme Mystery Classic primarily expounds on the principle of aligning with the Dao (the Way). The text begins with metaphors of clothing (where "絝" and "袴" both refer to trousers, and "襦" denotes a short jacket) and the wilderness, illustrating how petty individuals seize high positions during chaotic times, harming the common people like a tiger herding pigs, leaving them utterly helpless.

The "Sixth Line" mentions dwellings crowding the lands of the four directions, implying that people everywhere seek stable shelter. In the "Seventh Line," the "麃" (referring to wild beasts), though abundant, bears a countenance of calamity, revealing that apparent prosperity conceals hidden crises. The "Eighth Line" uses the image of a bottle tied to a well rope to symbolize the constraints of duty.

Finally, the "Ninth Line" depicts turbulent seawater surging straight into the heavens ("天杭" refers to the Milky Way), signifying a state of chaos beyond description.

The second part discusses the hexagram "驯" (Compliance), which embodies the principle of yielding. Here, Yin energy (the passive, receptive force) fully complies in a state of undifferentiated chaos ("浑沌无端"), mirroring the docility of the Earth (represented by the Kun hexagram in the Yijing). The first line speaks of the yellow (the color of the center) spirit remaining serene and upright, embodying the virtue of submission while maintaining integrity. The second line mentions the hardships of a pregnant woman (where "□" stands for "孕"), whose labor brings no peace, metaphorically illustrating how excessive exertion cannot be sustained. The third line uses the image of a mother cow ("牝") steadfast in her maternal love to guard the root, emphasizing the need to emulate the enduring virtue of Mother Earth (Kun symbolizes the maternal).

Note: Terms like "麃" and "缾纍于繘" are preserved in their original form. "浑沌无端" refers to the undifferentiated state of chaos before the separation of Yin and Yang, while the "Kun hexagram" represents the Earth in the Yijing. These concepts are frequently employed in Daoist thought to elucidate cosmic formation and principles of conduct.

This commentary on the Taixuan Jing primarily discusses the varying states of ministerial conduct, using the metaphor of a "bag" to illustrate the virtues a subject should embody.

The explanation of the "fourth line" states that if a minister is preoccupied with flaunting their achievements, they fall short of the broad-minded state represented by the "fifth line." Just as petty individuals serving their ruler constantly boast of their merits, they cannot compare to the magnanimous humility of those with great De (Virtue/Power).

The "fifth line" describes the ideal state of a minister. Like a mystical bag that contains all things, a virtuous minister holds high rank without arrogance and achieves great deeds without self-praise. This aligns with the Yijing's teaching that "yellow garments bring supreme good fortune"—only by maintaining humility can one attain auspiciousness.

The "sixth line" serves as a cautionary example. Just as a bag without a fastened opening spills its treasures, a minister who fails to guard their speech and lacks prudence will, as the Yijing warns, "lose their life due to indiscretion," inviting disaster through careless words.

The "seventh line" speaks of an upright minister. Though they may occasionally offend their ruler, their adherence to principle and square conduct ultimately fulfills the true Dao of ministerial service.

The "eighth line" depicts a minister without principles. Like petty followers who blindly obey their ruler without upholding the Dao, they ultimately fail to preserve themselves.

Finally, the "topmost ninth line" represents the highest state—one who disregards life itself for the sake of righteousness. Only such individuals truly receive the protection of the Mandate of Heaven. This embodies the Confucian ideal of "sacrificing one's life to fulfill benevolence."

The Collected Commentaries on the Supreme Mystery (Ji Zhu Tai Xuan Jing) explains the meaning of the "Jiang" hexagram (an ancient divinatory symbol) in different positions. "Jiang" represents the pivotal point of Yin-Yang transformation, where Yin qi above completes its purpose while Yang qi below prepares to rise anew—much like the Great Snow solar term (in the stellar cycle of Xingji, when the Big Dipper points to the Zi position), where all things appear dormant yet vitality is quietly gestating.

Detailed interpretation of each line:

The first line warns that embarking on a misguided path from the outset brings peril, as an impure initial intent will perpetuate danger as the dominant force. This resembles the grave consequences of deviating in one's very first thoughts.

The second line states that beginning with flawless purity makes it easier to sustain favorable conditions thereafter. Like maintaining purity throughout the contemplative process, subsequent developments will proceed smoothly.

The third line employs the metaphor of pottery firing: if the crafting method is flawed, abandoning the effort promptly proves wiser than persisting, lest the foundation be damaged. Similarly, when actions take a wrong turn, timely correction surpasses stubborn continuation.

The fourth line depicts a bird gaining plumage assistance when preparing to soar, symbolizing how external support enables higher attainment. This parallels how established positions, when bolstered by collective assistance, allow endeavors to take flight.

The fifth line compares a great bird having its wing feathers plucked—illustrating how even abundant resources cannot ensure success when critical elements are compromised. Like having ample conditions yet lacking core support, achievement becomes difficult.

Note: The original text's "sui" denotes purity, "yuan" refers to primordial beginnings, and "pi" (here pronounced "bi") indicates unfavorable conditions. These line statements employ natural phenomena as metaphors for human affairs, embodying Daoist principles of Yin-Yang transformation and flowing with circumstance.

This scripture employs multiple metaphors to illustrate the principles of prosperity and decline, as well as the way of employing people. Duke Ping of Jin boasted of keeping over three thousand retainers, yet Gu Sang pointed out: The swan's ability to soar depends entirely on six primary flight feathers in each wing - adding or removing handfuls of down from its belly and back won't affect its flight. This implies that key talents are like primary feathers, while multitudes of mediocre followers can hardly accomplish great deeds.

When the sun passes its zenith, it must decline westward. The nobleman understands that extreme prosperity leads to decline, and by consciously restraining his brilliance, he preserves the radiance of his De (Virtue). Just as the blazing sun inevitably weakens after reaching its peak, the wise know the importance of self-restraint.

When a nation declines, it's like deliberately destroying one's own boats and carriages - severing the means of transportation ensures calamity will soon follow. The "Sixth Position" symbolizes the beginning of misfortune, where foolish rulers often first discard their virtuous ministers, essentially inviting disaster upon themselves.

When common people suffer as if drowning in deep waters, the venerable "Elder" (zhangren) arrives with rescue boats. The "Eighth Position" represents the middle stage of calamity, yet occurring during daylight (symbolizing brightness), indicating that virtuous individuals still emerge to save the world.

When red silkworms spin cocoons on withered mulberry trees, their silk inevitably turns yellowish and impure. This resembles how endeavors built upon rotten foundations (the withered tree) cannot succeed despite earnest efforts (spinning). The "Ninth Superior Position" represents the ultimate stage of affairs - the silkworm's labor fails at completion, illustrating how unstable foundations inevitably lead to failure.

Note: The terms "Sixth Position," "Seventh Position," "Eighth Position," and "Ninth Superior Position" reflect the unique hexagram line arrangement in the Taixuan Jing (Canon of Supreme Mystery), indicating different developmental stages. Day/night symbolize the Yang/Yin, light/dark dual states.

This passage comes from the Collected Commentaries on the Supreme Mystery Scripture, explaining the meaning of the "Difficulty" hexagram. Here "Difficulty" (Nan) signifies obstruction and hardship, corresponding to the Yang Fire trigram and analogous to the Jian hexagram (symbolizing adversity).

The hexagram interpretation first explains: Prevailing Yin energy creates hardship—water freezes, earth cracks, while Yang energy remains feeble as if submerged in deep abyss. Song Dynasty commentaries add that this represents Yin at its zenith fearing Yang's resurgence, thus erecting multiple barriers.

The line interpretations are as follows:

The first line speaks of foreseeing difficulty before situations take form ("Difficulty obscures me in darkness"), allowing one to avoid calamity before it manifests and thereby remain unharmed. The Fan edition reads "not yet seeing form," while other versions say "seeing what has not yet formed."

The second line depicts a frenzied horse crashing recklessly against trees by a frozen riverbank ("Mad horse rams trees"), symbolizing how rash action invites disaster. The Fan edition omits the preposition "at" and writes "椯" instead of "揣" for "ram."

The third line describes inner fortitude and resilience ("Center firm and strong") that withstands sudden difficulties, ultimately preventing collapse. Wang's edition substitutes "collapse" with "regret."

The fourth line uses an egg striking stone ("Egg breaks on rock") to illustrate fools overestimating their capacity against adversity, ensuring failure. Most editions replace "Difficulty" with "Miscellaneous."

The fifth line teaches that true resolution of difficulty requires seamless preparedness ("Difficulty without gaps"), making even great crises manageable without frantic response. Wang Bi's commentary notes this as the method of those centrally positioned to block misfortune at its source.

The sixth line portrays a heavy cart lurching on rugged mountain paths ("Great cart creaks and sways"), symbolizing obstruction at all levels. Most editions write "巛巛," an archaic form of "river" (川).

Through vivid metaphors—sick silkworms, frozen rivers, mad horses, fragile eggs, and lumbering carts—the passage expounds wisdom for facing adversity: discern subtle signs early, maintain inner resolve, act within one's capacity, and prevent troubles beforehand. The commentary's "daytime" refers to Yang lines and "nighttime" to Yin lines, terminology from Han Dynasty image-numerology Yijing studies.

This commentary on the Taixuan Jing discusses methods for confronting difficulties in various circumstances, using symbolic imagery to depict humanity's struggle with adversity.

Regarding the characters "輆" and "軔": "輆" is pronounced "kuhai qie" (苦海切) meaning obstruction; "軔" is read as "erzhen qie" (而振切). Fan Wang's annotation states that "川川" depicts a slow, ponderous state. Wang Ya notes that the sixth line occupies a position of prosperity turning to decline, and during nighttime (symbolizing unfavorable timing), misfortune becomes unavoidable.

The seventh line's "straining to lift boulders" (拔石䂦䂦) describes the exertion of moving stones, with "䂦䂦" conveying laborious effort. Fan Wang interprets the stones as representing hardship, while Wang Ya explains this as seizing opportune timing (daytime symbolizing advantage) to expend full energy escaping adversity—though arduous, eventual deliverance is assured.

The eighth line's "smashing against rocks and snapping trees" (触石决木) warns against brute-force confrontation (metaphor for reckless action) as an improper solution. Wang Ya observes that at adversity's extreme point coupled with inauspicious timing (night), such forceful methods inevitably invite the ominous "broken horn" outcome, advising resolution through accordance with principle rather than direct opposition.

The ninth line's "unbinding horn" (角觟䚦, where 觟䚦 means a disentangling horn) demonstrates that upright conduct ultimately resolves difficulties. Wang Ya maintains that while at adversity's peak, proper positioning (daytime) allows the Dao of integrity to avert disaster—this disentangling horn proves effective without inviting regret. Sima Guang adds that consistent integrity constitutes the key to liberation.

Finally, regarding the "Diligence" hexagram commentary: This yin-aligned hexagram (阴家木) corresponds to the Yijing's "Obstruction" hexagram. Wang Ya explains that when yin energy peaks (Taiyin), though outwardly congealed (冻沍), latent yang force (微阳) secretly accumulates strength (膂力)—the inception of yin-yang transformation symbolizing diligent process. The first line describes mental diligence lacking steadfastness (否贞) due to internal misalignment (中不正).

This passage from the Collected Commentaries on the Supreme Mystery Classic explains the manifestations and meanings of "diligence" in different contexts, using hexagram positions (lines one through five) paired with day/night symbolism to illustrate.

The first line describes being in an initial stage yet failing to align with one's proper position—like laboring at night without following correct methods. Such toil proves fruitless. The second line, properly positioned and occurring in daylight, signifies methodical diligence. Like a nobleman acting with sincere devotion, working earnestly without slack, this kind of diligence yields rewards. The term "kōngkōng" depicts genuine earnestness—diligence arising from inner sincerity rather than superficial effort.

The third line employs the metaphor of a child, portraying helpless weeping like an unattended infant—symbolizing exhausting labor in unfavorable conditions, akin to working at night without support. The fourth line speaks of diligence so intense it overrides hunger and sleep, but only virtuous individuals (those of noble character) can achieve this, as they focus wholly on tasks without concern for personal gain. The fifth line warns that diligence tainted by arrogance invites misfortune rather than blessings—such effort runs counter to the Dao.

Note: The terms "daytime/nighttime" here are ancient divinatory terminology—daylight symbolizes clarity and smooth progress, while night represents hardship and obstruction. "Proper/improper position" refers to whether one's conduct aligns with the standards befitting their situation. Each line position (one through five) corresponds to distinct stages in a process of development.

This commentary on the Tai Xuan Jing (Canon of Supreme Mystery) primarily elucidates the principles of "blessing" and "toil," along with the patterns of Yin-Yang transformation.

Regarding "blessing," it states: When one occupies an exalted position yet fails to fulfill its proper duties (losing one's rightful place), it is as inappropriate as laboring through the night. Such a person behaves erratically like a madman, naturally distancing themselves from fortune while inviting calamity. However, diligent fulfillment of one's role (maintaining proper conduct in an honorable position) leads to success, for this is the assistance of Heaven.

The discourse on "toil" unfolds through several layers:

The sixth level explains that diligent labor brings success through celestial support. The seventh employs the metaphor of leading an ox: pulling it by the tail instead of its nose proves arduous, illustrating how improper methods yield half the results for double the effort. The eighth level describes steadfast determination (clarity of heart) amidst hardship—like carrying firewood without retreating—as service to the state. The ninth warns that excessive toil resembles sinking a cart into deep waters or carrying a boat up a mountain; no amount of effort can produce favorable outcomes under such circumstances.

Finally, it expounds the principle of Yin-Yang transformation (nourishment): When Yin energy reaches its zenith in the wilderness (péng in the wild), Yang energy withdraws to nourish all things (xū nurturing the myriad beings). In their nascent state, all creatures manifest crimson hues (reddish beneath). This mirrors storing the heart-mind in unfathomable depths—maintaining inward spiritual concentration to cultivate sublime foundational vitality (beautifying the numinous root).

[Annotations: Xū (蓲) denotes Yang energy's hidden nourishment; péng (弸) signifies fullness or culmination; jí (踖) describes the appearance of arduous labor. These are specialized Daoist terms describing Yin-Yang transformations and cultivation states.]

This passage originates from the Collected Commentaries on the Canon of Supreme Mystery (Taixuan Jing), primarily discussing the path of cultivating body and mind. The text emphasizes that one must calm the mind to nurture the Shen (spirit) and guard the root foundation to preserve life. If the heart-mind lacks rectitude while silently cultivating deviant paths, even if not outwardly apparent, one will ultimately stray from the true Dao. Just as fertilizing strengthens the roots of plants and trees, those who skillfully nourish the Dao enable its vigorous growth.

The passage employs swallows foraging for food as a metaphor for petty men attaining positions solely to seek personal gain—behaving like merchants obsessed with profit. In contrast, truly virtuous individuals maintain inner integrity like the pure yellow hue at the center (a Daoist symbol of harmony). Their De (Virtue) can make flesh grow even on dry bones, and their beneficence extends to all things like heaven's nourishing rain, expecting nothing in return. Yet excessive pursuit of material comforts—analogous to feeding an ox thrice daily—proves harmful to the body.

Note: The term "Supreme Mystery (Taixuan)" refers to Yang Xiong's Han dynasty work Taixuan Jing. "The Commentary states (Ce Yue)" marks the annotator's explanations of the scripture. "Daylight hours (Dangzhou)" and "nighttime hours (Dangye)" denote Yin-Yang temporal cycles, while "blessed centrality (Fuzhong)" indicates the auspicious fifth line occupying the central position in hexagram numerology. These concepts embody Daoist principles of Yin-Yang equilibrium and the Middle Way.

This passage from the Collected Commentaries on the Supreme Mystery Classic primarily discusses the principle of "nurturing" (养), using various analogies to illustrate how excessive or improper nurturing can lead to misfortune.

The sixth line speaks of fattening an ox for sacrificial rites. If the ox becomes excessively plump, it becomes unsuitable for ceremonial use (ancient sacrifices required oxen of moderate size, as overly fattened ones were considered inauspicious). This mirrors how humans, when overly indulging in material comforts, risk losing their fundamental authenticity.

The seventh line employs several metaphors to depict different attitudes toward nurturing. A child attempting to lead an elephant or a woman trying to tame a fierce beast—these are examples of overestimating one's capabilities. In contrast, the wise understand how to assess circumstances appropriately, much like carefully managing an illness with measured treatment, thereby attaining auspicious outcomes. Here, the text highlights how the approaches of noble individuals (君子) and petty people (小人) stand in complete opposition.

The eighth line describes a perilous situation—like a fishbone stuck in the throat that cannot be removed, eventually leading to fatal poisoning. This serves as a warning against stubbornly pursuing excessive nurturing without knowing when to stop, as it ultimately invites irreversible disaster.

The ninth line uses celestial phenomena as a metaphor. The stars complete their annual cycle and return to their starting points, just as the seasons revolve endlessly. This illustrates that the Dao of nurturing must also understand cyclical renewal—ending as a new beginning, connecting the initial with the final. Only then does it align with the Heavenly Dao (天道).

The final notation "踦賛" likely indicates textual variations between different editions, pointing to discrepancies in wording. Through layered analogies, the entire passage expounds the Daoist philosophy of "going beyond the limit is as bad as falling short" (过犹不及), emphasizing that nurturing must accord with timeliness and maintain proper measure.

This passage from the Taixuan Jing (Canon of Supreme Mystery) discusses the balance of Yin-Yang and time calculation in ancient calendrics. The ancients discovered that a solar year actually consists of 365 and a quarter days, but integer-based calculations always resulted in surplus or deficit.

"Water's insufficiency (qǐ)" refers to the missing half-day in lunar calculations—like water flowing downhill that always falls slightly short. "A cycle of 365 and one-quarter days" indicates the precise solar year of 365 days and 6 hours (the ancients divided a day into four parts, hence "one-quarter day"). The "729 prognostications" correspond to 364 and a half days when using this number for calculations, leaving a half-day deficit called the "supplemental prognostication."

"Ice ascends to crimson heavens, while the sun sinks into dark springs" employs natural metaphors: extreme cold rises to scarlet skies (representing ascending Yin energy), while blazing sunlight descends into abysmal waters (symbolizing descending Yang energy). Fan Wang's commentary explains this as the natural law of Yin-Yang transformation—when cold reaches its zenith it dominates the heights, while heat sinks to nurture renewal. All things reverse at their extremes: Yin begets Yang, day yields to night, good contends with evil, order cycles with chaos, gain follows loss, and fortune alternates with misfortune—these are the Dao of heaven and earth.

"Fire's surplus" addresses the extra time in solar calculations. The 6 hours beyond 365 days (one-quarter day) is termed "surplus prognostication." When "deficiency" (xū) and "surplus" (yíng) mutually transform, they generate "uneven" (qǐqǐ) variations—changes without end. Just as Yang begins growing when Yin peaks, this alternation continues eternally.

Sima Guang (Guang comments) adds that even heaven and earth cannot perfectly align these temporal discrepancies (qǐ yíng). Yet precisely this imperfection generates infinite variation. For example, the moon shifts position after 29-plus days (qiān cì) and completes its celestial circuit in 27-plus days, creating lunar phases; the ten heavenly stems and twelve earthly branches combine to form the sixty-year Jiazi cycle. These imperfect calculations paradoxically produce calendrical systems that endure through time.