The original work of Shengxin, the emotions are subtle and arise later, scattered without direction yet seeking supervision; surpassing the beginning and ending in obscurity, Hang Chengyou while thinking carefully, cutting through all six directions without entanglement. Observing who is empty, listening to what is not a net, reaching the boundless, discussing the profound darkness, deep but not confused by chaos, thus able to transcend dust and stand in Taiqing (the Supreme Clarity), going alone with none accompanying, coming alone with none joining, rarely complete and seldom belonging, solitary without companionship—thus free from flaws, naturally arriving alone. It transmits what has yet to be, leads the order of what lacks a beginning, measures fifteen and acts accordingly, calculates comings and goings while discerning rise and fall, follows movement and stillness to form life, capable of heaven and earth with natural actions and forms, which cannot be changed; odd or even numbers, which cannot be increased or decreased; omens of success or failure, not for length. Therefore, those who attain the Dao and stand firm, the earth can support them; those who attain the Dao yet fall, the earth cannot support them. Those who attain the Dao and remain at peace, the earth can provide stability; those who attain the Dao but face danger, the earth cannot provide stability. Those who attain the Dao and live, heaven can give life to them; those who attain the DAO yet die, heaven cannot give life to them. Those who attain the DAO and exist, heaven can preserve their existence; those who attain the DAO but perish, heaven cannot preserve their existence. That is the situation of safety and danger, the principle of survival and demise; how can one hold Heaven's Dao accountable? What do spirits or deities have to do with it? One is the excellence of virtue; the sage is the beloved of excellence; the Dao is what the sages serve, and it is what one attains in ultimate realization. Thus, even the most detailed map cannot convey it, and no name can fully express it; words cannot adequately convey its meaning, nor can appearance capture its form. It is like the image of a door or gate in relation to the Dao. The virtuous and the unworthy, the wise and the foolish—through this they come and go without difference. the Dao is that which opens things, not that which makes them equal. Therefore, the sage embodies the Dao, but the Dao is not the sage. The Dao is that which connects all things; the sage is he who arranges them in order. Therefore, there are the ways of former kings, but no former king who embodies the Dao itself. Therefore, a sage is born after heaven and earth yet knows their beginning; he perishes before heaven and earth yet knows their end. His strength is not as great as that of heaven and earth, yet he understands their roles; his vital energy is not as powerful as yin and yang, yet he can serve as their guide. He does not possess more than myriad things, yet he can establish order among them. He is not as beautiful as the multitude, yet he can promote virtue and point out faults. His moral wealth is not greater than that of Dao and De, yet he can honor them highly. His clarity is not equal to that of spirits and sages, yet he can be their master. His hidden power is not like that of ghosts and gods, yet he can manifest their spiritual presence. He is not as solid as metal or stone, yet his resolve can burn with strength. He may lack the perfection of squareness or roundness, yet he can display form clearly. In the past, those who attained the Dao and stood firm until now without change are the Four Seasons and Mount Tai. Those who attained the Dao yet remain in danger to this day, unable to find stability, are Lingluan, Yinxi, Tuomu, and Jiangfeng. Those who attained the DAO and have lived on until now without perishing are the sun, moon, stars, and constellations. Those who attained the DAO but have perished and cannot be preserved even today are lingye encountering frost and zhaolu meeting sunlight. Therefore, a sage takes from the situation but does not seek through scrutiny. The situation is something focused and within oneself; scrutiny is something dispersed toward external things. From what single source do not all things, in their myriad forms and distinctions, arise? Ultimate unity is simple; therefore, it establishes certainty within people and observes change within things. The mouth is used to express sincere thoughts and intentions; yet some cannot fully accept or understand them, amplifying what they claim, sometimes exceeding the truth. Therefore, those with different ways criticize one another, and those with differing Dao oppose each other. Bi ci (fallacious words) are those that transform things; the sage knows where they deviate. Yin ci (excessive words) are those that follow and amplify things; the sage knows their convergence. Zha ci (deceptive words) are those that hinder things; the sage recognizes their embellishment. Dun ci (evasive words) are those that request or deflect from things; the sage understands their ultimate limit. Zheng ci (correct words) are those that benefit things; the sage comprehends what they establish. Those who establish themselves can emulate what is knowable, but none can speak of what lies beyond reach. Clarifying the internal and external clearly, one afterward can stabilize people. Unity is present yet invisible; the Dao exists yet cannot be monopolized. Like a deep abyss, its depth is unfathomable, surging and flowing with tranquil waves that never cease. Even the most perfected person can refine their spirit and energy, cultivate their ears and eyes, and properly adorn their body, as if matching a token of unity. Whether small or great, curved or straight, nothing is left unregulated; whether near or far, crooked or upright, there is nothing beyond reach. Therefore, one who influences ten thousand people through virtue is called a Jun (exemplary person), one who influences a thousand people is called a Hao (heroic figure), and one who influences a hundred people is called an Ying (outstanding individual). Therefore, the sage is but an ordinary speaker.